Visva-bharati Annals Vol. 1

VISVA-BHARATI ANNALS

1945 .

VOL. I

CHEENA BHAVANA

EDITED BY

P. C. BAGCHI, M.A., Dr. es lettres (Paris)

Fellow , Royal Asiatic Society of Bengal ,
Director of Research Studies
Visva-Bharati, Cheena Bhavana

PUBLISHED BY

THE VISVA-BHARATI

To be had of

THE VISVA-BHARATI PUBLISHING DEPARTMENT
6/3, Dwarkanath Tagore Lane, Calcutta

Editorial Advisory Board

Rathindranath Tagore
Tan Yun-Shan
P. V. Bapat
Aiyyaswami Sastri

CONTENTS

Page

P. Pradhan— The first Pariijika of the Dharmaguptaka-

Vinaya and the Tali Sutta-vibhanga ... ... 1

Fa Chow — Chuan Tsi Pai Tuan King and the Ava-

dana£ataka ... ... ... ... 35

P. C. Bagchi — A note on the Avadanaiiataka and its

Chinese translations ... ... ... 56

A. Tagore— Sutra on Dreams of King Prasenajit ... 62

Satiranjan Sen — Two medical texts in Chinese transla-
tions ... ... ... ... ... 70

P. C. Bagchi — Political Relations between Bengal and

China in the Pathan period ... ... ... 96

P. Y. Bapat— The Arthapada-Sutra Spoken by the Buddha 135

REPORT FOR THE YEAR 1945

The award of five scholarships by the Ministry of Education
of the National Government of China under the Sino-Indian
Cultural Studies scheme made it possible to strengthen the
Research Staff of the Cheena-Bhavana from the beginning
of the present year. Under this scheme were appointed —
one Senior Research Fellow and Director of Research Studies,
two Research Fellows, two Junior Research Fellows and four
Research Scholars. There were besides three Chinese scholars
already working in the Cheena-Bhavana.

Research conducted in the Cheena-Bhavana during the
year 1945 may be broadly divided under two heads : Buddhistic
and Historical. Buddhistic Studies include : — (1) the restora-
tion either into English or Sanskrit of the ancient Chinese
translations of Buddhist texts, of which the Sanskrit originals
are now lost; (2) critical editions of Pali and Sanskrit texts
with the help of the Chinese translations when available and
(3) comparisons of different versions of the same Sanskrit or
Pali texts with the help of Chinese and other materials with
a view to restore the archetypes of such texts if possible.
Historical Studies include : — (1) study of ancient and medieval
Chinese accounts of India which throw light on the political
and cultural history of India; (2) study and translation of
ancient Chinese Buddhist accounts of India and (3) study and
translation of non-Buddhistic historical and geographical texts
in Chinese bearing on India, Central Asia and China.

Buddhistic Studies

1. Restoration and Translation — Pandit Aiyaswami Sastri
restored into Sanskrit a treatise on Logic named Karatalaratna
with critical notes and introduction. It is an important
work of the famous Buddhist scholar, Bhavaviveka, who
lived in the 6th century. The, work long lost is preserved

11

only in a Chinese translation. Mr. Sastri is also engaged
in a similar restoration of another important text of Buddhist
philosophy named Tattvasiddhi. The author of the work, Hari-
varman, lived in the 4th century. The work is preserved
in a Chinese translation of the 5th century. Rev. Shanti
Bhikshu has restored into Sanskrit another text which was
long lost in original. It is the Bodhicittotpada~$utra-£d$tra
of Vasuhandhu. It is a work on Buddhist philosophy which
is preserved in a Chinese translation of the beginning of
the 4th century A.D.

Mr. Satiranjan Sen translated into English two medical
texts of which the Sanskrit originals were lost. They are only
preserved in old translations. His critical study of the texts
shows that at least one of them represented a school different
from the Caraka and the SuSruta. Mr. Sen is at present
engaged in the study of the section on medicine (bhaisajya(
of the Mulasarvastivada-vinaya, now preserved in Chinese
translation. Mr. Amiteudranath Tagore translated a number
of Jataka stories from Chinese Tripitaka of which the
original is lost. He is engaged in the translation of other
stories. His work when completed will add to our knowledge
of the Jataka lore. Mr. Prahlad Pradhan has translated a
chapter of the Vinaya of Dharmaguptaka school from its
Chinese translation. The original work is now lost. Mr.
Pradhan is continuing his work and intends to translate the
whole Vinaya. Mr, Sujit Mukherjea has prepared a transla-
tion of the Chinese version of a Dhyana text attributed to
Kumarajlva and is now engaged in restoring a treatise of
Vijnanavada translated into Chinese by Paramartha.

2. Critical editions of text — Dr. P. V. Bapat has under-
taken two- important works in hand. There is a Chinese tran-
slation of a lost Sanskrit work called Arthavargiya-sutra . It
corresponds roughly to the Pali Atfhakavagga, but still there
are important differences between the two. Dr. Bapat has
already translated the first half of the Chinese text, compared

Ill

it with the Pali AfthakaS and made a critical comparison of
the two. The other work undertaken by him is a study of the
Chinese Translation of the Pali text — the Samantapasadika
which is Buddhaghosa’s commentary of the Vinayapitaka. Dr.
Bapat is preparing a critical edition of the Pali text after
instituting a thorough comparison between the Chinese version
and the Pali text.

Mr. Sujit Mukherjea prepared a critical edition of the
Vajrasuoi with the help of available manuscript materials
and its ancient Chinese translation. Mr. Prahlad Pradhan is
also preparing a critical edition of the Abhidharmasamucoaya
of Asanga, a philosophical work of the greatest importance.
He discovered the manuscript in the collection of the Bihar
Research -Society, Patna. There are Chinese and Tibetan
translations of the text to help him with the necessary critical
apparatus.

3. Comparative Studies — Rev. Pannasiri is engaged in
making a comparative study of the different versions of the
Sigalovada suttanta, a Buddhist text of great importance.
There are four different Chinese translations of the text, besides
the Pali version. Rev. Pannasiri has already rendered three
of the four Chinese versions into English and is engaged in
comparing the different versions with a view to restore the
ancient Sigalovada Sutta.

Mr. Fa Chow made a comparative study of the existing
Sanskrit version of the AvaddnaSataka and its ancient Chinese
translation and collected important materials which throw light
on the original version of the text. Mr. Fa Chow is at present
engaged in a comparative study of the different Pratimokga
texts in Pali, Sanskrit and Chinese.

Historical 8tudies

Dr. P. C. Bagchi, in collaboration with Mr. Hasiao-ling Wu,
has translated a number of Chinese records bearing on the rela-
tions between China and Bengal and Jaunpur. The study of

IV

the records has helped him in clearing some of the chronologi-
cal tangles in the history of Bengal, of the 15th century. Dr.
Bagchi has also collected and translated several sections of
the Ancient Chinese Annals which contain materials for the
history and geography of India during the first few centuries of
the Christian era. He is also engaged in translating a Chinese
account of India, She-kia-fang-che ‘the Land of the Sakyas’
which was compiled by Tao-siuan in the 7th century A. D. It
is a systematic geography of Central Asia and India compiled
from the Buddhist point of view and forms an indispensable
complement to the famous account of Hiuan-tsang. The English
translation is nearing completion and it will be ready for publi-
cation with annotations and notes early next year.

Dr. Bagchi and Mr. Hsiao-ling Wu have taken up the study
of a text of Chinese geography entitled Shuei Icing chu the ‘Book
of Rivers’ with a commentary. It is a typical Chinese text of
geography compiled in the 3rd century A. D. The commentary
was compiled in the 5th century. The first chapter of the text
has been already translated by the scholars. It throws consi-
derable light on the geogrphy of Central Asia, North-Western
India and North-Western China and deals with all the courses
of rivers in great details. This work also will be ready for
publication early next year.

Work of the Chinese Scholars

The Chinese scholars attached to the Cbeena-Bhavana are
continuing their studies of the Indian languages and literatures.
Mr. Hsiao-ling Wu has made considerable progress in his study
of Sanskrit drama. He has completed his translation of
the Abhijnana Sakuntalam into Chinese and is at present
engaged in translating the Mycchakatikam. Mrs. H. L. Wu
has also made great progress in her Bengali studies. She has
completed her translations of Kheyd and Caturanga and is at
present engaged in the translation of some of the modern short
stories. Rev. Pai Wei is continuing his study of Sanskrit and

y

Hindi and is at present engaged in writing some articles on the
Sanskrit texts preserved in China. Mr. Fa Chow has taken up
Pali Studies and is engaged in translating the Pali Itivuttakas
into Chinese.

Miscellaneous

In this connection mention may be made of the efforts made
by our scholars in producing popular works. Mr. Sujit
Mukherjea has prepared a Bengali translation of the Bodhi •
caryavatdra of Santideva. Rev. Shanti Bhikshu has translated
the same text into Hindi. Both the translations are now ready
for publication. Mr. Amitendranath Tagore has translated a
number of Chinese poems and short stories into Bengali and
they are ready for publication in a handy volume.

P. C. Bagchi

The firs! Parajika of the Dharmaguptaka-Vinaya
and the Pali Sutta-Vibhanga

Introduction

The Dharmaguptaka school of Buddhism was once much
popular in India and outside and it is much referred to in the
Buddhist Literature. But now it is extinct and there is much
speculation about its origin, original form and nature. As in
the case of so many other schools, the original of its literature
is lost and it is extant only in Chinese tanslation. It occupies
an important position in the evolution and history of Buddhism.
Therefore, I propose to compare the version of the Vinaya Pitaka
of the Dharmaguptaka school preserved in Chinese 1 with the
Pali Vibhanga of the Theravada school. I shall take up the
first Parajika to start with.

The first Parajika of the Dharmaguptaka school in Chinese
begins with an account of Sulabha country, where Lord Buddha
was moving. From there he went to Veranja with oft-mentioned
500 monks and the first story of the Brahmin of Veranja begins.
From here, the Theravada school begins and it has no leference
to ‘Sulabha* country.

In the Pali version, the tree under which Buddha was stay-
ing, was Naleru Picumanda and Picumanda means, according
to Buddhaghosa, Nim (Mergosom) tree. But in the Chinese
version, it is Naleru Picu Mandara. But it is doubtful,
whether there was any Mandara variety, which was called
Picu.

As regards enumeration of epithets of Buddha, there is a
little difference. In Chinese, the epithets are enumerated as
follows : —

1 Dharmagupta-vinaya — which in Chinese is called the ‘Vinaya-
pit&ka in four sections’ ( Sseu-fen liu ) was translated by the Kashmirian
Buddhist Scholar, Buddhaya£as, in, collaboration with Chu Fo-nien in
the beginning of the 6th century A.D. (408-412 A.D.), cf. Nanjio 1117;
Taisho 1428 ; Shanghai ed. XV. 3-6 ,

o

VISVA-BHAEATI ANNALS

(i) Tathagata, (ii) Anasakta (unattached), (iii) Sarny ak-sam-
buddha, (iv) Vidyacarana-sampanna, (v) Sugata, (vi) Lokavid,
(vii) Anuttara Purusa-damya-sarathi, or Anuttara Purusa, and
(viii) Purusadamya-saratki, (viii or ix) Deva-manu§ya^am
Sasta, (ix or x) Buddha and (x) Bhagavan. But in Pali, Tatha-
gata is not mentioned. In Chinese, we have ‘Not-att ached’
Anasakta) and in Pali Arhan. But ‘not- attached’ may be a
translation of Arhan,. The rest are identical.

In Pali, the word ‘Loka’, world, is given and it has an
adjective ‘with gods and men\ But in Chinese we get only
‘in the midst of’ and do not get any corresponding word for it.

Then a great dissimilarity follows. In Chinese, we see that
the greeting was mutually exchanged by the Brahmin and Lord
Buddha. There is no question of Buddha’s not paying any
respect to any Brahmin or to any superior. Then ii is said,
“The Lord in numerous ways spoke to him the Dharma”, a
common phrase . . . anekapamydyena but nothing is given in
detail. But in Pali, after the greetings by Brahmin the talk
was opened by him, putting the question to Lord Buddha
whether the Buddha did not pay respect to the old, aged,
great .... Brahmins, which was not desirable. In reply, the
Buddha also said, “I do not see anybody in this whole universe
to whom I should pay respect. If I shall pay respect to any-
body, his head will fall down”. Then in long passages he
proved his own superiority, justified his position and taught him
the Dharma. At the end, the Brahmin was convinced, accepted
the superiority of the Buddha, praised him in so many words,
took refuge in the Buddha, Dharma and Sahgha and invited him
with all the 500 monks for Vassavasa. But the Chinese version
has not even the remote reference to it. Here, after having*
heard Buddha speaking and getting pleasure, he invites tlie
Buddha for summer residence.

In Pali it is always, Vassa or rainy residence, but in
Chinese, it is always ‘summer residence for three months or 90
days’. This is so, probably because the months in which
Vassavasa is observed and are called rainy season here in India,
are summer season in China.

FARAJIKA OF THE DHARMAGUPTAKA-VINAYA

3

In Chinese, the horse-dealer came from Po-li country to
Veranja and was staying there in the rainy season, but in Pali
he came from ‘Uttarapathaka* a general term for Northern
India. In Pali, it is said that as there was famine in Veranja,
the monks did not get food by begging and went to the camp
of the horse-dealer. But in Chinese, it is said, “though the
Brahmin invited the monks, he could not supply food due to
famine, and so they did not get anything by begging in Veranja
and then they went to the place of the horse-dealer. In
Chinese it is said that he thought and decided to give, but in Pali,
there is no reference to thinking, simply it was announced or
allotted (pannattam).

In Chinese, the cause of famine is attributed to Mara Pasa
or snares of Mara and said “all this is done by Mara Pasa”,
but in Pali, the cause of famine is not attributed to any agent.

In Pali, the horse-dealer proposed to give Pattha Pattha
mulakam. But mulaJtam may mean some root, which does not
give any better meaning. But in place of mulakam . Buddha-
ghosa in his Samanta-pasadika, gives the reading as * pulakam ’
and explains it as the rice of barley, husked and boiled 1 . In
Chinese version we have horse-wheat. From the commentary
of Buddhaghosa also it appears that the alms given to the
monks was from the share of the morning food of the horses.
The only difference seems to be that one is unhusked, unboiled
horse-wheat and the other is husked boiled barley rice.

But as regards measurement, there is clear difference. In
Pali it is ‘Pattha-pattha-pulakam’ or one Trastha* (seers ?) to
each monk and the Buddha without any distinction; but in
Chinese, 5 shengs to a monk and one tou (10 shengs) to Buddha.
This agrees with the old tradition of keeping the distinction of

the Buddha, as in other matters like the measurement of the body,
foot, cloth, etc.

In preparation of food also there is a difference. In Chinese
the horse-wheat is ‘ground into dry food’ for th# Buddha and

1 Pulakam nama nitthusani katva ussedetva gahita yavatandula
vuccanti.

4

VISVA-BHARATI ANNALS

it is boiled by the monks for themselves. But in Pali, grind-
ing on stone-slab’ is spoken of for the Buddha and ‘husking in
a husking-machine’ for monks. Purther, taking the plea of
husking sound, Buddha put the question to Ananda and
approved of the food ; but in Chinese, we have no reference to
Buddha’s question or approval.

As regards talk between Maudgalyayana and the Buddha
in connection with the famine, we get two different versions.
In Chinese, it is said, there is famine at Veranja, Maudgalyayana
requested the Buddha to allow the monks having superhuman
power to go to Yu-tan-yue (Uttarapatha) so that they might
be able to get fine rice to eal. Then again being asked by the
Buddha, ‘what about those not having superhuman powers’,
he said, ‘let those having magic power be allowed to go there
and I shall with my magic power take those who have not
magic power’. But he was silenced by the Buddha with a
reference to future monks who would not possess magic power.

But in Pali, Moggallana says to the Buddha, “There is
severe famine here, and the lower part of the world is very
prosperous, therefore I want to turn it down-side up so that
the monks will be able to take “Pappatakoja.” Then being
asked by the Buddha, “What will happen to the creatures
living on this part of the earth — at the time of turning down?”,
Moggallana said, “I shall stretch (extend) one of my hands
(palms) just like the great earth, so that all the creatures may
remain there and with the other hand, I shall turn down the
world”. Then the Buddha dissuades him from doing that as
there will be disorder among the creatures.

Then again Moggallana requested the Buddha at least to
allow the monks to go to Uttarakuru, but that also was not
granted, without giving any reason.

Then the question of Sariputra to the Buddha comes about
Buddha, whose Brahmaoarya remained long and those whose
did not. In •Chinese, the names of Buddha, whose Brahma-
carya remained long, come first and the names of those Buddhas,
whose Brahmacarya did not remain long come next; but when
the details are given, the order is changed. But in Pali, the

PARAJIKA OP THE DIIARMAGUPTAKA-VINAYA &

order is reversed* and it is maintained even when the details jare
given.

But the real difference comes here. In Chinese, Vipasyl,
Sikhl, Krakucchandas and iKasyapa are the Buddhas, whose
Brahmacarya remained long and Suei-ye (Visvabhu?) and
Kanakamuni are the Buddhas, whose Brahmacarya did not
remain long. But in Pali, Kakusandha, Konagmana and
Kassapa are the Buddhas whose Brahmacarya remained long
and Vipassi, Sikhi and Vessabhu are the Buddhas whose
Brahmacarya did not remain long.

The Buddhist Sutras are divided into 12 categories accord-
ing to the Chinese version such as (l) sutra, (2) ggya,
(3) vyakarana, (4) gatha, (5) udana, (6) nidana, (7) jataka,
(8) itivrttaka, (9) vaipulya, (10) adbhutadharma, (11) avadana,
(12) upadesa. But in Pali there are 9 categories such as
(1) sutta, (2) geyya, (3 veyyakarana, (4) gatha, (5) udana,
(G) itivuttaka, (7) jataka, (8) abbhutadhamma and (9) vedalla
(nidana, avadana, and upadesa omitted and vedalla in place of
vaipulya) or at best eleven including (a) appahhattam,
savakanam sikkhapadam and (b) anuddittham, patimokkam in
Pali as separate categories.

According to the Dharmaguptaka school, the causes of
deterioration in a Sangha are ‘highest gain, fame, much
knowledge and much wealth’. But in Pali the causes are
‘rattahnumahattam, vepullamahattam, labhaggamahattam and
bahusaccamahattam’. Probably these are the causes of pride in
a man and pride leads to degradation.

In Chinese, we do not get any reference to taking permission
from the Brahmin of Verahja after the ‘summer residence’ was
over. But in Pali, there is a long passage in this connection.
After the Vassavasa was over, the Buddha called Ananda and
told him that it was not desirable to go away to move in the
country, without seeing him, by whom invitation for Vassavasa
was given*. Then with Ananda, Buddha went to the house of
the Brahmin, and asked' permission for going. On this, the
Brahmin invited Buddha with all the monks to take their meal
next day as the charity after vassavasa-deyyadhamma — was not

6

VISVA-BHARATI ANNALS

over. Next day the Brahmin feeding the Buddha with all
other monks, gave three civaras to Buddha and one pair of cloth
to each monk. Then the Buddha with the monks went; to
Payagapati, following the route of Soreyya, Samkassa and
Kannakujja and at Payagapati crossing the Ganges, came to
Benares and from there came to Vesali and stayed there at
Kutagarasala atMahatvana. Nothing of these is given in Chinese
. version. But in both the versions, the next story begins at
Vesali.

Then comes the story of Suddinnaputra (in Chinese) or
Sudinna Kalandakaputta (in Pali). The story also has
maAy differences in these two versions. In Chinese, Sudinna is
said to have simply much wealth and much gems, but in Pali
he was a son of a Setthi. Further in Chinese, he is said to have
left home, taken Pravrajya, as he had a firm belief in the Law
of Buddha. But in Pali, there is a long introduction to the story
of his conversion. Once, with his companions, he went to Vesali
when Lord Buddha was there. There he saw the Buddha giving
his religious discourse in a great assembly and he wanted to hear
it. Having heard, he was much impressed and wanted to go out
of home. At the end of the religious discourse, he approached
the Buddha and expressed his desire; but the Buddha asked
him to take permission from his parents first. Then Sudinna,
finishing his business at Vesali, went home and requested his
parents for permission, expressing 4iis desires, but they refused,
as he was the only son . He three times requested and his parents
refused three times. Thus, being unable to get permission, he
started hunger-strike. Then his parents persuaded him to break
the fast. Again three times they told him and he kept silent for
three times. His parents having failed, his friends came to
dissuade him, but they also failed three times. Then they
persuaded his parents to give permission lest he would die.
The parents yeilded and gave him the necessary permission. So
firm was the conviction of Sudinna. This story and the later
part are nothing but to show the contrast between the severe
conviction of early life, and the Parajika Dharma — a man like
Suddina also was not pardoned.

PABAJIKA OP THE DHAEMAGUPTAKA-VINAYA

7

Having got permission, he was ordained, but the place where
he was living, is not mentioned in the Chinese version. But
according to Pali version, at that time he was living at
Vajjigama; therefore, when there was famine, he was justified
in going to Kalandaka village near Vesali, to help his relatives
to acquire virtue by giving charity to monks, which is similar
in both the versions.

Then in the Chinese version we are told that, having heard
that Sudinna had come to Kalandaka, his mother herself went to
him, persuaded him to give up the Dharma, to live a layman’s
life, as his father had died and that otherwise all the riches and
properties of his father and grand-father would be confiscated
by the state-officers, but still he refused. His mother made the
request three times and he refused also three times.

But in the Pali version, the story is quite different. Having
heard of his arrival at Vesali, his relatives sent 60 thdlipakas of
rice, but he gave all these to other monks, he did not take any-
thing from it and went to the village Kalandaka, for begging
alms. He, in the coarse of his begging, reached 1 his father’3
house and accidentally saw the maid-servant throwing the refuse
of Kummdsa outside and requested her to give it into Ms bowl.
The maid-servant recognised him from his hand, foot and voice
and informed his mother of this. By that time, he had moved
and was taking that food by the side of a wall. But he was
detected there by his father — his father still living — and told
“If you would take the refuse of Kummdsa , at such a place, you
may go to your own house. Then he informed him that he got
it from there. Then the father took him to his house, asked him
to sit on a seat and take his meal. But he, addressing his father
‘gahapati’ and not as father, refused to take anything more, as
he had finished his meal that day ; but for the next, he accepted
the invitation.

Next day it was something dramatic. His mother smeared
the place, made two heaps of coins and gold as high as a man,
covered it and arranged the seat of Sudinna in the middle.
Further, she asked her daughter-in-law to adorn herself with
such ornaments, which were liked most by Sudinna. The next

f

8

VISVA-BHARATI ANNALS

day, when Sudinna came and sat at the allotted place, his father
uncovered the heaps and said to him : “these are only mother s
and wife’s property, still more are there of your father and
grandfather. Please accept it, come to layman’s life and enjoy
the pleasures and acquire the merits”. But he strongly refused.
On the other hand he asked his father to fill it* into bags and to
throw it into the Ganges. Then the wife, being asked by the
depressed father, began to plead, “How are those fairies, for
whom you are practising Brahmacarya?” And the reply “Not
for the fairies, O sister.” Being addressed as ‘sister’ she fainted.
Then Sudinna asked his father to give food if he liked and not
to trouble him and he was served. But this time, his mother
asked him to take up layman’s life; but failing, requested him to
give at least the seed — ‘vijaka’, so that the line would not be
extinct and the Licchavis should not take away the property. He
agreed to it.

Here in Pali, we see that the Licchavis were to take away
the property, but in Chinese, the property was to be confiscated
by the state-officer ; the word Licchavi is not used. In Pali, we
see also^tliat the mother first requested him and got his consent
to give the seed, then she took his wife to him, but in Chinese,
the mother without any previous request, took the wife to him,
requested him and got the consent. In the Chinese, it was the
marriage-dress which the wife put on, but in Pali, it was the
best attire, ornament liked most by Sudinna.

In Chinese, the place of union between Sudinna and his wife
was a covered place in the garden, and a spirit 1 was present there.
His life ended and he entered into the womb. At that time, there
is no reference to any sound.

But in Pali, the place of union was at Mahavana. There is
no reference to any spirit. But the earthly (Bhumma) gods made
a sound that Sangha was undefiled and unpolluted and Sudinna

1 Her© a ghost, Kuei probably means a Gandharva, as one of
the three things essential at the time of conception is the presence of
a Gandharva. The other two are union of the father and mother and
the monthly course of the mother, (Gilgit, Mss. vol. II, Part 2, 189 ;
M. N. I, 265 (sutta 28) ; M. N . II, 157 (sutta 98) ; Milin, 123 ff.)

EABAJIKA OP THE DHAEMAGtJPtAKA-VlNATA

9

caused defilement and pollution and the sound gradually
reached the gods Caturmaharajika, Tavatimsa, Yama, Tusita,
Nimmanarati, Paranimmitavasvatti, and Brahmakayika. There
is not slightest reference to this in Chinese.

In Chinese, only the son is named a Vijaka, but in Pali, the
son is Vijaka, the mother is Vljakamatat and Sudinna is Vijaka-
pita. Afterwards in Chinese, Vijaka left home, put on coloured
robe and become an Arhat; but in Pali, the son and the mother
both left home and took Pravrajya.

Further in Pali, Kamadhamma, lust is compared to a poisonous
black snake only, but in Chinese, in addition to it, it is compared
to fire, handle, grass- torch, fruit of a tree, borrowed thing, dry
bone, piece of flesh, a thing in dream, moving on sword, unburnt
earthen pot containing water, (poisonous snake), wheel-turning
knife, pointed wood and sharp weapon (spear). It is a peculiar
omission in pali or addition in Chinese.

Further in Chinese, ten motives or reasons for framing Slla
are enumerated as one, two, three, etc., up to ten and the order
is quite different from that in Pali. In Pali, they are not
enumerated' as one, two, three, etc., or the like and there it is
simply said ‘dasa atthavasse’. If the list is given, the difference in
order will be more clear. The meanings are almost identical : —

Chinese : Pali :

1. For regulation in Sangha 1. For the good of Sangha.

( 10 ).

2. Let the Sangha be happy (2). 2. For happiness of Sangha.

3. Let the Sangha be at ease (1). 3. For control of the uncontrol-

led persons.

4. Let the non-believers believe 4. For happy movements of

(7). perfect monks.

5. Let the believers increase (in 5. For removal of the asavas.
number) (8).

6. Let those who are difficult to fi. For checking of the asavas
be controlled, be controlled to come.

(3).

7. Let those, having shame, get 7. For the faith of unfaithful,

peace (4).

2

10

VISVA-BHAEATI ANNALS

Chinese : Pali :

8. Cut the suffering present 8. For increase of the faithful.

in asrava (5).

9. Cut the coming asrava (6). 9. For existence of good law.

10. May the Eight Law (sam- 10. For maintenance of disci-

yakdharma) long remain (9). pline.

After the story of Sudinna, in the Chinese version, the story
of Vajjiputra comes first and then the story of the female monkey,
but in Pali, the story of female monkey comes first and the story
of Vajjiputras follows.

According to the Chinese version, the Vajjiputra monk seems
to be one and there is no mention of his irregular life. He was
sorrowful, did not like the pure conduct, returned home and com-
mitted sexual intercourse with his previous wife. Then he took
the defense on the authority of Lord Buddha and argued that the
Parajika rule had been framed for the mohks only and not for
those who returned home. But Buddha gave the verdict that the
interpretation was wrong and that he was guilty of the Parajika
offence.

But there were so many Vajjiputtaka monks of Vesali accord-
ing to Pali version. They lived a very irregular life and without
giving up ‘Sikkim’ and without confessing the inability, they
indulged in sexual intercourse. Here, it is not mentioned with
whom, as in Chinese with wife, they had sexual intercourse, and
the clause ‘without giving up Sikkha and without confessing their
inability’ seems to be purposely incorporated here in the premises
with a view to the modification of the Parajika rule in that light.

After their irregular life and sexual intercourse, they suffered
from so many things, and approaching Ananda, confessed that
they did not hate Buddha, Dhamma and Saiigha, but they hated
themselves and expressed their desire to practise the full andi pure
Brahmacarya since then, if they could get Pravrajya and Upasam-
pada from the Buddha. Ananda approached the Buddha for
them, but the Buddha refused to slacken the rule for Vajjig or
Vajjiputtakas. There was no question of personal consideration
and he amended the rule accordingly.

The beginning of the story of the female monkey and the

PARAJIKA OF THE DHARMAGUPTAKA-VINAYA

11

begging monk, in the Chinese version, is a bit elaborate. It tells
how the monk was living in the forest, begging food from the
village, and often taking his food, and giving the remaining food
to the monkey and the like.

From the Chinese version, it seems that the monk had no such
bad intentions as to have sexual intercourse at the beginning, but
it was only a chance after the female monkey got familiar with
him. But from the Pali version it appears that with that bad
motive he started from the beginning. In Pali, the place is the
Mahavana of Vesali and in Chinese, it is only a forest.

According to the Chinese version, the challenge by the visiting
monks to that monk was about the impure conduct only, and when
he defended that the Parajika rule was about intercourse with
women and not with animals, the monks went to the Buddha and
the Buddha rebuked the offender in short. But in Pali, the
question put by the new-comers to the monk is about the female
monkey — the animal — probably to make the modification more*
logical and the offending monk was rebuked first by those monks
and then again by the Buddha very elaborately and at the end
the final form to the first Parajika rule was given.

Then comes the commentary on different words of the rule.
In Pali, the commentary begins with the explanation of ‘yo pana*
and then of the word ‘Bhikkhu’ but in Chinese it begins with
Bhik§u.

As regards the explanation of the word ‘Bhiksu’, there is
difference in meaning and order. Let us compare both: —
Chinese : Pali;

1. Named Bhiksu (1). 1. Bhikkhako ti Bhikkhu.

2. Having marks of a Bhiksu 2. Bhikkacariyam ajjhupagato

(4). * ti

3. Self called (5). 3. Bhinnapatadharo ti

Bhikkhu.

4. Well come (svagata) (6). 4. Samannaya.

5. Begging (2). 5. PatiSfiaya.

6. Hold torn cloth (3). * ,6. Ehi bhikkhu ti.

7. Messenger of destroying 7. Tlhi saranagamanehi up-

bondage. asampannoti

12

VISVA-BHARATI ANNALS

Chinese: Pah:

8. Accept greater sila announc- 8. Bhadro.
ing 4 Karmas according to
law, accomplished to get a
place so Bhiksu (12).

9. S*aro.

10. Sekho.

11. Asekho.

12. Samaggena samghena natti

catutthena kanmiena akup-
pena thanarahena upasam-
panno ti

If we compare both the versions, we can easily see that the
7th in Chinese has no corresponding in Pali and the Pali from
the 7th to the 11th has nothing corresponding to it in Chinese,
the rest may somehow or other be identified. In Pali, there is
not much difference in the meaning of the 1st and the 2nd and
the difference shown by Buddhaghosa is not so satisfactory.
In the Chinese, the first is ‘named Bhiksu’. Therefore it may be
suggested that the reading of ‘Bhikkhako ti* was ‘Bhikkhu ti’.
If we shall equate the 5th of the Chinese with the 1st of the
Pali, then it will be difficult to find any clause corresponding
to the 1st of the Chinese and the 2nd of the Pali. The rest are
almost clear.

Then in the Chinese version, the explanation of ‘of same
life’ comes first and then of ‘of the same’ sila (6iksa). Sila means
‘Bather die then commit any offence.’ But in Pali, the explana-
tion of only Siksa comes first and then of ‘sajivsamapanno’.
About sikkha, it is said that there are three kinds of sikkha,
adhisilasikkha, adhi'ittasikkha adhipanna sikkha and here it is
taken in the sense of adhisilasikkha.

Then in Chinese four questions are discussed. They in order
are — (a) What is called not giving up Sila? (b) What is giving
up Sila? (c) What is Sila inability and not giving up Sila? and
(d) what is Sila-inability and giving up Sila? But in Pali, only
three questions are discussed. They, in order, are— (a) How
inability is expressed and sikkha is not given upP (b) How

FARAJIKA OF THE DHARMAGUPTAKA-VINAYA

13

inability is expressed and sikkha is given up. (c) How sikkha is
not given upP The Chinese (a) can be equated with Pali (c) (b)
with (b) and (c) with (a) and (d) has no counterpart in Pali.

If we compare the details of the discussion of (a) of Chinese and
(c) of Pali, we will see that the first three conditions are exactly
the same. They are as follows: — (i) If a mad man (ummataka)
or one nearby a mad man (ummatakassa santike) gives up sila
(sikkha) it is not given up. (ii) If a man with disturbed mind
(khittacitta) or one nearby a man with disturbed mind, or (iii) if
a man having pain and sorrow (vedanatto) or one nearby so gives
up sila, it is not given up. Then in Chinese, the question of
dumb, deaf and dumb-deaf comes, but in Pali there is nothing
of the kind. Then in Chinese, we have two conditions, (1) if
a man of Middle Country in front of a man of the border
country, and (2) if a man of border land in front of a man of
Middle Land. In Pali also we have a corresponding portion
there; it is said, one ary ala 1 in front of a milakkhu 2 and one
milakkhu in front of an ariyaka , but one more clause added
there is — “He does not take cognisance of it.” As this clause
was added, it gave rise to two more conditions, one ‘an ariyaka
before an ariyaka’ and the 2nd ‘one milakkhu before a
milakkhu’ which are not found in Chinese. Then we have the
following two conditions in Chinese (i) one not having a quiet
thought in front of one having a quiet thought, and (ii) one
having a quiet thought in front of one not having quiet thought,
have no corresponding conditions in Pali. Then comes ‘in joke’
in Chinese. In Pali there are two conditions ‘davaya’ and
‘ravaya’ and) Buddhaghosa explains these words meaning ‘in
hurry’ one with reference to a ‘wise man’ and the other to an
‘ignorant man’. 3 But dava also means ‘sports’, ‘joke’. Further
in Chinese comes ‘before a deity, dragon (nagaP), yaksa, devil

1 4 Ariyaka* is explained by Buddhaghosa as the ‘speech of
Magadha’. “ariy&kam namo ariy&voharo Magndhabhasa”. Samanta-
pasadika, Vol. I., 255 P.T.S. Prahably he means ‘those who speak that
language*.

2 Milakkhus are non-Aryans like Andhr&s or Dr&vidas, according
to Buddhaghosa. Ibid. 255. < «Mleecha)

3 Ibid. 255-256.

14

VISVA-BHABATI ANNALS

(preta), sleeping man, deadi man and senseless man’. Butin
Pali it is simply said ‘devataya santike, and ‘tiracchanagatassa
santike*. The last two conditions in Chinese are ‘himself does not
speak* and ‘speaks in front of one who does not understand*.
The first has no corresponding in Pali and the second may be
compared with avinnussa sdvctL The rest of the Pali from
‘ravaya sikkham pac*akhati\ up to the last, except ‘avinnussa
saveti* has no similar passage in Chinese.

About the mental condition of a monk, of whom giving up Slla
or Slla-inability and not giving up Slla is discussed, in addition
to so many common clauses, two conditions are given in Chinese,
one is ‘a monk does not like to practise Brahmacarya* and the
other is 4 wants to be able to return home*. But in their places,
in Pali, the conditions are ‘ukkanthito’ ‘anabhirato’ and
samanna cavitukamo. Further about what he likes,
‘aramikabhavam patthavamano* is extra in Pali. As regards
declaration of what he gives up, the last one in Chinese, i.e. ‘the
learning matter* is extra, if it will not be equated with ‘uddessa*
or Patimokkha of Pali. If this is not equated then in Pali
‘patimokkha, uddessa, saddhiviharika and antevasika* are
extra. Besides, in Chinese, the word is brahmacarya, but it is
sabrahmacari* in Pali. In connection with the statement
accepting the life of a house-holder etc. also aramika assam* is
extra in Pali.

Under the discussion of Slla-inability and not giving up Slla,
in the context of ‘I remember father, etc.*, garden and bathing
pool are extra in Chinese, but in Pali nataka, mitta, vatthu,
hirafina, suvanna and sippa, pubbe hasito, lapita, and kllita are
extra.

If we analyse the difference between ‘what is giving up Slla*
and ‘what is Slla-inability and not giving up Sila,* according to
Chinese version, we will see that in the former one speaks clearly
that he gives up the Buddha, Dharma, etc. or that he does not
require Buddha, the Buddha to him is of no use, etc. but in the
latter, he makes statement that he wants to give up etc. In Pali
also, the difference is almost the same. In one, ‘one says and
declares, I indeed give up the Buddha, etc. ! in the other ‘one says

PARAJIKA OF THE DHARMAGT7PTAKA-VINAYA

15

and declares I wish indeed to give up the Buddha, etc/ But in
connection with not giving up Slla, in addition to ‘yappunaham’
so many other phrases such as ‘yadi panaham’, ‘apaham’,
‘handaham’, and ‘hoti me' are given and the same long passage
is repeated. Besides so many other clauses are added in Pali, such
as: ‘I have mother, she should be maintained, I have father,
brother, etc/ or ‘I have mother, she will maintain me, etc/ or ‘I
have village, I can live on that’, *1 have city * . . / etc/ or it is
very difficult to perform, not easy to perform, very difficult to
practise, etc. These passages have no corresponding passages in
Chinese.

The discussion of Sila-inability and giving up Sila in Pali
is equivalent to simply ‘giving up 6ila’ in Chinese. But SUa-
inability and ‘giving up sila’ in Chinese has no corresponding
passage in Pali. It is defined as “If one thinks — ‘I want to
give up 6Ila’, and then gives up sila/ >

Then in Chinese, impure conduct, Parajika, and not to stay
together are explained in order. But in Pali, after ‘methuna-
dhamma’ ‘patisevati narna’ and ‘antamaso tracchanagatayapi*
these two more ‘clauses are commented on.

In Chinese, the impure conduct is explained as ‘lustful action’
(kamadharma) only ; but in Pali in so many words such as
‘asaddhammo gamadhammo vasaladhammo dutthullam odakan-
tikapa rahassam d v ay a m- d v ay as am ap atti eso methunadhammo
nama’. From the Chinese translation it appears that one of the
reading of gamadhamma was possibly ‘kamadharma’.

In connection with the explanation of parajika, it is said in
Chinese, ‘cut man's head, it csnnot again come up', but in Pali
it is ‘abhavvo tena sarirhbandhanena jivitum'.

According to Chinese version, Samvasa (to stay together) is
in two things, to be in same karma and to be in the same recitation
of &ih§(tpada y but in Pali it is explained as ‘ekakammam
ekuddeso samasikkhata\

As regards the explanation of those with whom impure conduct
is practised and one becomes Parajika, we get an extra passage
at the beginning, which is not found in Pali, though the subject
matter is covered in Pali. The passage is 1 Three kinds of acting

16

VISVA-BHARATI ANNALS

impure conduct are parajika; human, not-human and animal'.
Further 5 kinds of committing impure conducts are parajika,
human female, unmarried girl, one who has both the organs,
eunuch and man, in these 5 places committing impure conduct
is parajika. Then a question comes about three kinds of female ;
committing impure conduct with them is parajika. What are
the three? Then the division comes and from here the Pali version

begins as tisso itthiyo Here one difference is very obvious

— that is Chinese ‘unmarried girl or young female’ is uniformly
repeated, but in Pali it is nowhere mentioned. Further in
Chinese, it is animal but in Pali it is tiracchana.

The Pali passage 1.9.2. is almost repetition in sense of the
1.9.1. and has no corresponding passage in Chinese. Then in

Chinese we come across a passage (1.8.1. ) ‘ If the

first part of the organ enters, (offense) committed, if not enters,
not committed’ of which we do not get any corresponding
passage in Pali. But it may be compared with the explanation
of the word ‘patisevati nama’ (Pali 1.8.5.) where we get
‘tilaphalamattam pi’.

After the passge (Ch. 1.8.1.) and (Pali 1.9.8.), it is very
difficult to give a clear-cut comparison of the passages. The
passages (Ch. 1.8. 2-4) have some similarity with the passage
(Pali 1.9.3) on the whole. The Pali passage 1.9.3, is a very
elaborate and there ‘jagarantim, mattam, ummattam and
pamattam’ are mentioned extra. Further in the same passage,
a distinction between dead bodies ‘completely not spoiled’ and
‘completely spoiled’ is made and lustful conduct with the former
is parajika and with the latter, Thullaccaya, but according to
Chinese, there is no distinction ; both the cases are parajika.

In Chinese (1.8.3.) it is simply said as ‘enemy’ obviously to
be of the monk. But in Pali (1.9.5, 6 & 7) we see ‘bhikkhu-
paccatthika’ raya — , cora — , dhutta — and uppalagandhapac-
catthika. Paccatthika means enemy and these are explained
by Buddhaghosa to be in the KaTmadhdraya compound and the
monks, the kings, the thieves, cunnings and the bandits are
enemies. But according to Chinese, probably ‘bhikkhupaccat-
thika’ means the enemies of a monk in general.

FARAJIKA OF THE DHARMAGUPTAKA-VINAYA

17

Then the passage beginning with ‘amaggena maggam
paveseti' up to the end of 1.9.7. in Pali has no corresponding

translation in Chinese. The passage ‘anapatti ajanantassa

1.9.8. in Pali corresponds with the last passage of the Chinese
(1.8.5). The previous passages in Chinese (1.8.4) are not corres-
pondingly found in Pali. Some of the facts, such as dead body,
half spoiled or completely spoiled, or bone are mentioned, here
and there in Pali.

Peculiarly enough, in Pali, there are 5 gathas of matikaa and
these are treated in detail (1.10.1-27). These begin just after
the Chinese ends.

A Comparative Table of Chinese and Pali Passages

There is no division in the Chinese translation. But I have
made an artificial division, approximately corresponding with
the passages of the Pali Sutta Vibhahga (edited by Oldenberg.).

Chinese .

Pali .

Chinese .

Pali.

i.i

i.i.

—

....5.7.

1.2........

1.2. and 1.9.

4.3...

....5.8.

1.3.

4.4

...5.9.

1.4.

4.5...... ....

....5.10.

......

1.5.

4.6

...5.11.

1.6.

5

....7.

1.7.

6

....6.

—

1.8.

7.1

....8.1.

2 1......

2.1.

7.2 ..

....8.4.

2.2

.......2.2.

7.3....... ..

....8.3.

3.1

3.1.

7.4

...8.2.

3.2

3.2.

7.5 .

—

3.3

3.3.

7.6

...8.5.

3.4

3.4.

8.1

....9.1.

.....

4.

...9.2.

4.1

5.1.

00

to

....9.4. (9.6.)

5.2.

8.3

... 9.5. (9.3.)

5.3.

8.4

.... — (9.7?)

5.4.

8.5

...9.8.

4.2

6.5.

5.6. *

•

...10.1—27.

Translation of the First Parajikfl

At that time Buddha was travelling in the Su-lu-p’o
(Sulabha) country with a great assembly of five hundred
Bhiksus. Gradually he reached Pi-lan-jo (Verafija) and
passed the night there under the Na-lin-lo Pin-chou
Man-to-lo (Naleru Picu Mandara) tree. The Brahmins
of Verafija heard that Kiu-tan (Gautama) the Sramana,
a son of Sakyas who had come out from home of
the Sakyas, and abandoned the family of the Sakyas for the
sake of the Law had brought an assembly of 500 Bhiksus
with him from the country of Sulabha, and by stages had
come to Verafija and stayed under the Naleru-Picu Mandara
tree. This Gautama has such great fame as Tathagata,
unattached, thoroughly enlightened, accomplished with learning
and conduct, attaining righteous path, knower of the Universe,
one having no superior, trainer of human steer, teacher of
Gods and men, Buddha or Lord. Having obtained super-
natural powers (rddhi) in the midst of the Gods, Mara,
Brahma(carin-) A S ram anas, Brahmanas and others, he makes
others to witness it and always speaks of the right law
(samyag dharma) which is auspicious at the beginning, in the
middle and at the end, which is endowed with meaning and
taste, and is pure and naturally full and complete. He
practices Brahmacarya. Well! We have been able to see one
like him, one who is not attached to others or to self. Now
we should rather go to put questions to Sramana Gautama. [11 / 1 J

The Verafija Brahmin then went to the place of
Lord. Having reached (there), having exchanged greetings
he sat on one side. Then Lord in numerous ways spoke to
him the Law, opened and changed (his mind) and let him get
joy and happiness. Having heard Buddha speaking the law,
and having obtained joy and happiness, he addressed Buddha
and said: “0 Lord! May you be kind to accept my invita-
tion with the assembly of the monks for three months of
summer residence.” At that time the £ord with the assembly

PARAJIKA OF THE DHABMAGUPTAKA-VINAYA

19

of monks, with (his) silence accepted the invitation. The
Verahja Brahmin knowing from his silence that the Lord has
accepted his invitation, stood up from the seat, went round
Buddha and departed. The Lord with the assembly of 500
monks accepted this (invitation of) summer residence for three
months. [11/2]

At th%t time, there was a horse-dealer of Po-li (country)
who had 500 horses, was passing the ninety-days of summer.
At that time, at that place, grains were dear, people were
famished and white bones were found scattered and it became
difficult to get alms. The Verahja Brahmin although invited
Tathagata with the assembly of monks for three months, did
not at all offer or supply what was required. What was the
reason? All that was done bv Marapaia. That time the monks
from Veranja went begging food but not getting it; then
next they went to the place of that horse-dealer. Then the horse
dealer thought within himself : “Such is now the condition of
this place that grains are dear, people are hungry, alms is
difficult to get, white bones are (scattered) in disorder These
monks from there begged but did not get (anything). So they
came here; indeed. I should now daily give to (each of) the
monks one sheng of horse-wheat and to the Lord one ton.” Thus
as thought he daily gave the monks 500 shengs of horse-wheat and
Lord one ton. Then Buddha gave horse-wheat thus obtained to
Ananda. Ananda asked the (other) people to grind it into dry
food and offered it to Buddha. Buddha ate (took) the dry food.
The monks, each boiled the wheat and ate. What were taken by
Buddha and the monks were different from 9ach other. *2/1]

At that time venerable Maha Maudgalyayna went to the
place of the Lord, worshipped him (by inclining his) head and
face, retreated and sat in one side and spoke to the Lord thus:
“0 the Meritorious One,, now at this place grains are dear, people
are hungry, alms is very difficult to get, the food and drink of
the monks are coarse and bad, and all have become lean. If the
Lord allows the monks to go to Tu-tan-yue (TTttar&patha) by
power (they will) get fine rice to eat, if they will go. ,f
Buddha said to Maudgalyayana : “Those who possess magic

20

VISVA-BHAEATI ANNALS

power will be able to go to that place and will take fine rice
to eat. What will be of those who have no magic power P”
Maudgalyayana said to Buddha : “Those who have magic power
should be free themselves to go there; as to those who have no
magic power, I will with the strength of my magic power, escort
them to that place. ” Buddha said to Maudgalyayana “Stop!
Stop! Do not utter such w r ords. Why? Tou male members
ha,ve acquired magic power and can do such (things). What
will be of the future monks ?” [2/2]

Once Venerable Sariputra at a leisurely quiet place thought :
“Who are the thoroughly Englightened Ones who practised
Brahmacarya and the Law of Buddha long remaining, and who
are the Thoroughly Enlightened Ones who practised Brahmacarya
and the Law of Buddha did not remain long?” Then Sariputra,
from his quiet place rose up, arranged his clothes, went to the
place of Lord, worshipped at his feet (inclining his head) and
face and sat at one side. Soon after, he retreated (stood up)
from his seat and spoke to Lord saying: “Just, I was sitting at
a quiet place and thought this — ‘who are the Thoroughly
Englightened Ones who practised Brahmacarya and the T*aw of
Buddha long remained and who are the Thoroughly Enlightened
Ones who practised Brahmacarya and Law of Buddha did not
remain long?’ May you be kind to disclose it to me?” Buddha
told Sariputra : “Pi-po-she (Vipasyi) Buddha. She (Sikln)
Buddha, Kiu-liu-sun (Krakucchanda) Buddha. Kia-ye (KaSyapa)
Buddha, all these Buddhas practised Brahmacarya and the Law r
long remained. Under Suei-ye (Vessabhu) Buddha and Kiu-na-
han-mu-ni (Kanagamuni) Buddha Law (Dharma) did not remain
long. [3/1]

Sariputra said to Buddha : “What is the cause and the condi-
tion for which VipaSyi Buddha, S'khf Buddha, Krakucchanda
Buddha and Ka^yepa Buddha practised Brahmacarya and the
Law remained long and what is the cause and the condition for
which Vessabhu Buddha and Kanagamuni Buddha practised
Brahmacarya and the Law did not remain long? Buddha spoke
to Sariputra: “Kanagamuni and Vessabhu Buddha did not ela-
borately speak to (teach) the disciples Sutra, Geyya, Vyakarana,

PARAJIKA OF THE DHARMAGUPTAKA-VINAYA

21

Gatha, TTdana, Nidana, Jataka, Itivrttaka, Vaipulya, Adbhuta-
dharma, Avadana and T7pade6a-sutra; did not speak widely for
the people (the texts) from Sutra, did not frame the rules of
conduct (6ila) and also did not speak on them. So the disciples
(got) tired and disgusted. On account of this, Dharma did not
remain long. Then the Lord, knowing that the minds of the
disciples were tired and disgusted, only imparted such teachings
(as) this thing should be remembered, this should not be remem-
bered, this should be thought, this should not be thought, this
should be destroyed, this should be fully acquired and retained,
fiariputra! It was in the past that Vessabhu Buddha in “the
fearful forest’, lived with one thousand of great monk*,
fiariputra! If one has not abandoned desire and enter into that
forest, hairs of his body will all stand erect. So it is called
‘fearful forest’. Again fiariputra! Kanagamuni Buddha,
Vfpafyi Buddha and the Tathiigata, attaining at end ultimate
truth (nirvana) thoroughly enlightened and seeing that the
mind of monks were tired and disgusted, spoke the Law for
(the people): — These things should be remembered, these should
not be remembered, this thing should be thought, this should
not be thought, this should be destroyed, this should be fully
acquired and retained, fiariputra may know it. At that time
that Buddha and the disciples (Sravakas) were in the world
and the Law of Buddha was widely prevalent. (But) when
that Buddha and the disciples attain parinirvana, the people
of this world of various names, various surnames (gotras) and
various families and those that have left the house (pravrajita)
would soon extinguish the Law of Buddha (and it would) not
remain long. What is the cause P Because the sutra form was
not collected together, fiariputra! for example, various flowers
in disorder are put on the table, wind blows and then these are
blown away. WhyP As those are not drawn together with the
thread. Like this, O fiariputra ! when Buddha and the assembly
of the Sravakas were in this world, the Law of Buddha was
current. When Buddha and the assembly of the Sravakas
passed aw*ay, the people of this world of various names, various
surnames, various families j(and) those who had left the house

22

VISVA-BHARATI ANNALS

would make the Dharma soon disappear and it would not
remain long. What is the cause? Because they were not
drawn together by the Law of sutra. [3/2]

At ,that time, Lord told Sariputra that Vipa^yi Buddha,
Sikhi Buddha, Krakuechanda Buddha, Ka^yapa Buddha for all
the disciples widely spoke the Sutra from Sutra to TTpadeia
and also framed Silas (rules of discipline) and spoke Silas. The
mind of the assembly of the Sravakas was tired and disgusted.
At that time Buddha knew that their mind was tired and dis-
gusted and that it was time for such teachings: — this should be
remembered, and this should not be remembered, this should
be thought and this should not be thought, this
should be destroyed and this should be acquired and retain-
ed. Such, 0 Sariputra! were those Buddhas and the assembly
of the desciples and the Law of Buddha was current. Even when
those Buddhas and the assembly of the disciples died, the people
of this world of different names, surnames and families, and
those that left the house did not let the Law soon extinguish.
What is the cause? Because they are drawn together in the
form of sutra. Sariputra! for instance, various flowers were put
on the table, stitched with thread and although by wind they
were blown, they were not scattered. Why? as they were stitched
and drawn together with the thread. Similarly, 0 Sariputra!
when those Buddhas and the assembly of Sravakas remained in
this world, the Law of Bucldha was widely spoken (elaborately
thought) as (mentioned) above. Sariputra ! this is the cause and
the condition why from Vipasvi Buddha to Kaiyapa Buddha, the
Law of Buddha could long remain and because of this cause
and condition Konagamuni’s and Vipagyi’s Law of Buddha could
not remain long. [3/3.].

Then Sariputra rose from his seat, slightly uncovered
his shoulder, his right knee touching the ground and with
palms folded, he spoke to Budhha ; “O Lord! now just is the
time to request the Great Stoge to frame £ilas (rules of disci-
pline) and to speak 3ilas for the monks and let (them) practise
Brahmacarya (so that) the Law may remian long. Buddha said
to Sariputra; “Stop! Stop! Buddha himself knows the time,

PARAJIKA OF THE DHARMAG0PTAKA-VINAYA

23

Sariputra; Tathagata has not (as yet) framed the Allas for the
monks. What is the cause? Because among the monks there
are as yet no sins and no asravas. When asrava is produced (by
them) the Lord will frame the Allas for the monk in order to
destroy their asrava. This is because, Sariputra, the monks have
not yet acquired by (the sense of) gain (labha), they are not
yet touched by Asrava dharma. If they acquire (the sense of)
gain they will have asrava. Sariputra, the monks have not yet
produced the asrava, because they have not (yet) fame, are not
known by the people or have not much knowledge (bahuAruta)
or have not much wealth. If the monks get fame etc. up to
much wealth they will produce asrava. If asrava-dharma is
produced, then the Lord will for them frame the Alias (as he)
wants to destroy the conducts of their asrava-dharma. Sariputra!
you juRt stop. Tathagata himself knows the time. [3/4}.

That time the Lord was at VaiAali. There was then the
Kia-lan-po (Kalandaka) village. There was Sudinnaputra at that
village having much wealth and gems. He had firm and strong
belief (in the law) and left home to practise the Law. f4/l].

At that time, at that place grains became dear; all the monks
begged alms, but it was difficult to get. I may now rather
lead all monks to the Kalandaka village to beg food. Ail the
monkR, because of my efforts may get much entertainment and
practise Brahmacarya. I may also enable my relatives to gladly
practise charity so that they may (acquire) merits. Having
thought thus he led all the monks to Kalandaka village. [4/2.].

Sudinnaputra* s mother, hearing that her son, bringing all
the monks, had returned to his own village. Then she went
to receive (him), reached the place where her son was and spoke
to her son saying: “This is the time you may give up the Law
and return to be on white cloth (or again to be a lay-man).
Why? your father has (already) died. I am now alone and
fear the family property may be confiscated (lit. sink in water)
by the (state) officer. But your father's property is already
much and not to speak of limitless property, coming down
since the grandfather and much can be saved (if you return).
Therefore you now should give dp the religion and come to the

24

VISVA-BHARATI ANNALS

ordinary society.” Then (he) answered his mother, saying:
“I cannot give up the Law, I cannot do what is not law,
now (I) like Brahmacarya much and practise the highest Law.
This demand was repeated three times (by the mother). The
son also answered saying: “I cannot give up Law and return
to ordinary society/’ [4/3.].

The mother then left him and went away to his wife’s place
and spoke thus: “When your monthly period comes, then come
to inform me.” When the wife herself knew the time had come,
she went to inform her mother-in-law, °0 great lady (Mother-
in-law) you wanted to know and the time of my monthly period
has come.” The mother said to the wife, “Adorn your body
with clothes that you put on at your marriage. Put on all (such
clothes) and come.” Then accordingly to her instruction at that
time, she dressed herself. The mother together with her went
to the son’s place (and said), “Now just is the time. Then you
may give up the religion and come to ordinary society. Why?
If you will not give up the Law, my wealth and property will
be confiscated by the state-officer.” The son told the mother
saying: “I cannot give up the Law.” The mother said like
this twice and thrice. The son replied in the same way. She
then said to the son “To-day your wife has attained the
monthly period. Then may (you) deposit the seed and
let not your line be destroyed.” The son spoke “This
thing is rather easy. I can do it.” At that time Ejalandaka-
putta did not see (regard) the lust (to be) dirty because Buddha
had not yet framed the Sila. Then taking the wife by her arm,
brought her to a covered place inside the garden and thrice per-
formed the impure act. At that time, in the garden there was
a spirit, whose life had ended. He stayed (entered) in her
womb and remained in her womb for nine months. She pro-
duced a male child (son), whose facial appearance was proper
(adhirupa, beautiful) having no comparison in the world. He
was named Bljaka (seed). He had all his organs (limbs) com-
plete and gradually grew up. He shaved his hairs, put on
Kasaya (coloured robe) and as his faith was strong, he went
out from home to learn the Law. He was diligent and not

PABAJIKA OP THE DHABMAGUFT AKA- VIRATA

26

lazy and obtained Arhatship. His magic power was capable of
change and his dignity and virtue was unlimited. So he was
named Bhadanta Bijaka (Venerable Seed) Sudinna. He learn-
ed proper (Iryapatha) dignity of a Sramana; there was nothing
that was not known to him; touched the things (whatever)
all (others) acted, and also could teach others. [4/4.].

They since Sudinna performed the impure act, he always
had (in mind) sorrows and worries. The co-learners having
seen, asked “Why are you sorrowful and worried ?” “You long
practised Brahmacarya. About Iryapatha (deportment), noth-
ing is unknown to you. Why are you Bad?” “Is it that you
do not like Brahmacarya ?” Then Sudinna said: “I much like
Brahmacarya. Recently at a corner (secluded) place, (I) com-
mitted the bad act with (old second) wife. For performing the
impure act I feel sorry. All the monks said to Sudinna : “Why
did you then do such bad thing P In Tathagata’s pure Law, you
(introduce) lust (desire) where there was no lust (desire), you
(introduce) impurity; where there was no impurity, (you) can
destroy thirst, (trsn a), lust, the nest (the place where produced)
and remove all the bondages. It is for the extinction of lust
and for Nirvana. Why now you, in this pure Law, performed
impure act with your wife?” [4/5.].

At that time, all the monks went to the place where the
Lord was ; with head and face (inclined) they worshipped his feet,
and sat on one side and narrated this event (lit. : cause and condi-
tion) in detail to the Lord. The Lord at that time, because of this
cause and condition, assembled all the monks. The Lord knows
and asks and knows and does not ask, sometimes asks and
sometimes does not ask, and asks in conformity with meaning. At
that time, the Lord, knowing the time and (the occasion) full
with meaning, asked Sudinna; ‘Did you actually performed
impure act with your wife?’ ‘Yes Lord ; I performed the impure
act.’ Then the Lord in numerous ways rebuked him saying,
‘You have done wrong; not (proper) behaviour, not (worthy
of) a Sramana, (it is) not pure conduct, the conduct not follow-
ing the Law should not have been done. Why, 0 Sudinna, did
you in this pure Law (which concerns practice) from the con-
4

26

VISVA-BHARATI ANNALS

duct till the extinction of lust and (attainment of) Nirvana,
perform an impure act with your wife?* Then he told all the
monks, “Rather put your organ into the mouth of a poisonous
snake (but) do not put it into the female organ. WhyP it is
not that on account of this one falls into bad way (consequence),
(but) if one touches women, the body decays, the life ends;
he falls into three bad ways (consequences). What is the cause?
I, in numerous ways (words) spoke to destroy the path of lust,
destroy the thought of lust, and the idea of lust, to remove the
heat of lust and to overcome the bondage of lust. I, in
numerous ways, spoke that lust is like fire, like a torch of a
bundle of grass, also like a fruit on the tree, again like a
borrowed (not one’s own) thing, just like dry bone, also like
a piece of flesh, like a dream seen, like moving on an edge of
a sword, like new (unburnt) earthen pot, containing water put
in the sun, like the head of a poisonous snake, like a knife,
turning on wheel, like a sharp (pointed) wood, like the point of
a sharp weapon (spear) and it is very dirty and bad (or much to
be disgusted)/’ Buddha rebuked him thus “Sudinna, in my
pure Law (which concerns practice) till extinction of lust and
(attainment) of Nirvana, you did an impure act with your
wife.” At that time, the Lord having rebuked him in nume-
rous ways, told all the monks, “Sudinna, the stupid man, of
so many kinds of offences, pertaining to A&rava, is the first to
violate the Sila. From now onwards, for all the monks I frame
the teaching, putting together ten sentences (pada)
with meaning: first for regulation in the Sangha, second to
let Sangha be happy, thitd to let Sangha, be peaceful, fourth
to let non-believers believe, fifth to let believers increase, sixth
to appease those who are difficult to be controlled, seventh to
let those having shame and hatred (disgust) to get peace, eighth
to destroy (sufferings) present in the asravas, ninth to destroy
the coming (future) airavas, tenth to allow the Right Path
(samyagdharma) may the true law long to exist. I want to
speak Siksapada. It should be said like this ; “If a monk
performs impure act, does sexual intercourse (mithunadharma),
this monk should be par&jika and should not stay together

PARAJIKA OF THE DHARMAGTJPTAKA-VINATA

27

(with others).” Like this, the Lord, for all the monks,
framed the Sikijapada. (4/6],

At that time, there was a Vajjiputra monk sorrowful
and worried. He did not like the pure conduct. When he
went back home and did impure act with his wife, he thought
thus : “The Lord framed the Siksapada for all the monks. If
a monk does impure act, does lusty deeds, this monk becomes
parajika; he should not stay with others. But I, being sorrow-
ful and worried, did not like pure conduct, returned home and
did impure act with wife. Shall I not be guilty of parajika?
How shall I beP” Just then he spoke to all the fellow learners,
saying : “O elders, the Lord for all the monks makes Siksapada ;
if a monk does impure act. has sexual intercourse, the monk
commits parajika and should not stav with others. But I had
sorrow and worries, did not like the pure Law, returned home
and together with wife did impure act. Shall I not commit
parajikaP How shall I be now? I shall thank you, elders, if you
speak about me to Buddha.” All the monks then went to the
place where the Lord was, with head and face (inclined)
worshipped his feet, all sat on one side, and narrated the event
in detail to the Lord. The Lord then, for the cause and condi-
tion, assembled the Snhgha and in numerous ways rebuked the
monk Vajjiputta, “You have done wrong which is not
Tryapatha (good deportment) not the practice of the fSraraanas,
not pure conduct, not the conduct following the Law. It should
not have been done. Why you foolish man did you not like
pure conduct, returned home, did impure act with wife and just
then (at that time) entered parajika and you foolish man,
committed parajika (for which one should) not stay with others.
For the reason, O monks, if there are other people who do not
like pure conduct, I allow them to give up the Siksapada and to
return home. If again they want to go out from home, to enter
the Law of Buddha and to practise pure conduct, they should
be rescued, allowed to go (come) out from home and to accept,
great Slla. From now onwards one should pronounce the
Siksapada thus: ‘If a monk with (other) monks has the same
life and Slla and if he does not give up Slla and if he does not

28

VI S VA-BHARATI ANNALS

confess his weakness in regard to (the observance) of Sila and
does impure act and lustful act, this monk is Parajika; he
should not stay together with others/ “Thus did the Lord,
for all the monks, make the Sik§apada. [5j.

At that time, there was a pindapatika Bhiksu. staying
(living) in the forest. There was one female monkey (living
there) before he had been into that forest. Now the monk used
to go to the village to beg food, return to the forest and eat.
Having eaten, he used to give the remainder to the monkey.
Thus (the monkey) gradually became intimate and would run
after the monk, walk and even caught by hand would not go
away. The monk then caught the monkey and with (her) did
impure act.

There were then many monks who while searching for staying
place arrived at that forest. Then that monkey in front of the
monks, turned back her body, showing the back to them and
exibited the part of the female organ. Then the monks thought
thus: “This monkey in front of us, turned back her body and

exhibited the part of her female organ. Does she do impure
act with other monks” They spoke to each other “Let us be in
a covered place and watch it.” That monk (after) begging food,
returned to the forest, and having eaten (taken food), gave the
remaining part to the monkey. The monkey after eating the
food did impure act with the monk. All the monks having seen
it then came out and said “Does not the Tathagata prohibit
saying that the monk should not do impure act?” That monk
replied saying “That is prohibited by the Tathagata in regard
to women, (but) not in regard io the beast. M The monks having
heard these vrords went to Buddha’s place, worshipped him with
head and face (inclined) and reported the incident in detail to
the Lord. The Lord, then, on account of this assembled the
Sangha of the monks, in numerous ways rebuked that begging
monk, saying, “How does a monk, with a monkey performs the
impure act ! (One who does so) enters the first Parajika. I want
to pronounce Sik^apada should be like this : ‘If a monk with
other mopts, has the Sila, (hut) if he does not give up Sila,
and does not confess his weakness in regard to the observance of

PARAJIKA OF THE DHARMAGTJPTAKA-VINAYA

29

Slla, and does impure act even with animals, this monk is P&ra-
jika and should not stay with others together’. ” [6}.

As regards the word *Bhik$u’ they are named ‘Bhik§u’ as they
have the marks (lak§aj?a) like that of a Bhik§u, or call themselves
Bhik?u or Svagata Bhik§u, a Bhiksu by virtue of begging
(bhiksutah), or a Bhiksu for putting on torn clothes or a Bhiksu
for (being) a messenger for the destruction of bondage, or a
Bhiksu for he has accepted the greater Slla by four Karma ac-
cording to Law, for having accomplished (it) and got a place. In
this (context) Bhiksu (means) one .who has accepted the greater
Sila by announcing the four actions (karmas) which are accord-
ing to Law accomplished, and by which one gets a place, and
stays in the Law of the monks, this is the meaning of Bhiksu.
In this case fellow-monks (monks living together or leading same
life) are the rest of monks who have accepted the greater Slla
by announcement of four actions according to Law accomplished,
and by which one gets a place and stays in the Law of monks
(Bhiksudharma). This is the meaning of the fellow-monks (or
those lead the same life). What ; s called the same Slla? I,
for the disciples, have framed Sila : ‘Rather die, but do not
commit offence’. In this, with other monks (to have) the one
Sila, same Sila and equal Sila is called the same Sila,. 17/11

What is called ‘not giving up Sila’? A man gives up Sila
— one gives up Sila in front of a mad man, one with deranged
mind gives up Sila or in front of one with deranged mind gives
up Sila, one having pain and sorrow gives up Sila or in front of
a man having pain and sorrow gives up Sila, a dumb gives up
Sila, a deaf gives up Sila, a dumb-deaf gives up Sila, in front of
a dumb gives up Sila, in front of a deaf gives up Sila, in front
of dumb-deaf gives up Slla, a man of middle country in front
of a man of border land gives up Sila, a man of border land in
front of a man of middle country gives up Sila, one not having
quiet thought (in front of) one having quiet thought gives up
Slla, one of quiet thought (near) one not having quiet thought
gives up Sila, in joke gives up Sila, if (before) a deity (god), if a
dragon, if yak$a, if devil, if sleeping man, if dead man, if
senseless man, if himself does not speak, if speaks in front of a

30

VI S VA-BHARATI ANNALS

man who does understand, such (cases) are called not giving up
Sila, [7/2]

What is giving up Sila? If a monk does not like to practise
Brahmacarya, wants to be able to return home, is disgusted with
the Law (life) of monks, always has in mind shame and hatred,
is fond to be at home, like the life of an vpdsaka (layman) or
thinks of the life of the disciple of heretics does not like
Sramana, not the life (path) of Sakyaputra, and then make
such words (statement) : U I give up Buddha, give up

Dharma, give up the order (Sahgha) of the monks,
give up TTpadhyaya, give up the same as TJpadhyaya, give
up Acarya, give up same as Acarya, give up Brahmacarya, give
up Sila, give up Vinaya, give up learning matters (Siksapada),
accept the life (dliarma) to live at home (of householders) : ; I
become pure (ordinary) man, I become TTpasaka, I become
S'amanera, I become heretic, I become disciple of heretics, I
become non-Sramana, non-Sakyaputrlya, and if again (further)
say such words, I stop, do not require Buddha, Buddha to me
is of no benefit (P), I leave the place of Buddha, like this upto
learning matters, also like this if further makes other words
attacking Buddha, Dharma and Sahgha till Siksapada, then
praise home property till non-Sramana, non-Sakyaputrlya. like,
this clearly (he) speaks, this is called giving up Sila.” [7/31

Sila inability or there is Sila inability and

not giving up Sila or there is Sila inability and giving up Sila.
What is SHla-inability (and) not giving up Sila? If a monk,
sorrowful and worried, does not like Brahmacarya, wants to be
able to return home, is disgusted with the life of monks, always
cherishes in (mind) shame and hatred, likes to be at home,
till likes (or) wants to be non-Sramana, like the life of non-
Sakyaputrlya and then say these words : “I remember
father and mother, brethren (elder and younger brothers),
sisters (elder and younger sisters), wife, children, village, city,
farm-garden, bathing pools and I want to give up Buddha
Dharma and Sangha, till learning matters, then want to maim
tain house (hold) property, till non-Sramana, non-Sakyaputrlya ;
this is called Sila inability and not giving up Sila. [7/4].

PARAJIKA OF THE DHABMAGTTPTAKA-VINAYA

31

What is Sila inability and giving up Sila? If one entertain
such thinking, “ I want to give up Sila" and then gives up Sila.
this is called, Slla-inability and giving up Sila. [7/5J

Impure conduct is lustful action down upto with beasts ,
organ (the place where sexual intercourse can be done). It is
(impure conduct).

What is called P§rajikaP For example, cut man's head, it
cannot again come up. The monks who have committed this
offence also like this, no longer, can be Bhiksu. Therefore, it is
( ailed Parajika.

What is called not to stay together? There are two things to
stay together, to be in the same one karma and to be in the same
one speaking (reciting) Sila (Slksapada). Not to be able to stay
in these two things is therefore called not to stay together. [7/6]

Three kinds of committing impure conduct are Parajika;
human, not-human and beast. Further five kinds of committing
impure conduct are Parajika ; human lady, unmarried girl, one
who has two forms (of organ), eunuch, and man, in these five
places committing impure conduct is Parajika. With three
kinds of female, doing impure conduct is Parajika. What are
these three? Human female, not-human female and beast-
female. In these three places to do impure act is the offence
Parajika. Three kinds of virgin, three kinds of beings having
two forms (organs), three kinds of not-able (impotent) men, three
kinds of male, with these to do impure act is Parajika. Also
like this, to commit (impure act) with others' wife at three places
is Parajika. (The three places are) great annal passage, small
urinal passage and mouth. (With) non-human, wife (female),
animal (female), human virgins, non-human virgins, animal
young female, men having two forms of organ, non-human
having two forms and animal having two organs, at three places
also like this. (With) human eunuch, at two places to do
impure act is Parajika; at great annal passage and mouth.
Non-human eunuch and animal eunuch also like this. With
human ihale, non-human male and animal male at two
places is like this. A monk has J lustful mind towards others'
wif© and daughter and at great annal passage, small wind

32

VISVA-BHARATI ANNALS

passage and mouths, if the first (part of the organ) enters,
(offence) is committed, if not enters, not committed. [8/1] .

(Both) the female having covers and (the male) not having
covers, (the female) not having covers (and the male) having
covers, (both) the female not having covers and the male^not
having covers; it is (also) Parajika. If a monk has lusty
desires towards others wife and daughter, non-human'B
wife and daughter (girl) animal female, human virgin,
non-human virgin, animal virgin, man having two forms
(organs), non-human having two forms, animal having two

forms and at three places also like this. Human

eunuch, non-human eunuch, animal eunuch, human male, non-
human male, animal male at two places also like

this. If a monk with lustful desires (approaches) towards a

sleeping wife or daughter, if dead, the form (whole

body) not yet destroyed or much (of it) not yet destroyed, at
great annal passage, the little urinal passage and motith, and if
first (part of the organ) enters, he commits (the offence), not

enters, does not commit. Having covering not covering

also like this; in detail explained till upto male also like this.

[ 8 / 2 ].

If a monk is brought to the place of a man's wife or daughter
by enemy and is forced to take male organ and let it enter into
three places, feels pleasure at the time of entering, pleasure
when entered, pleasure at the time of coming out, it is Parajika;
at the time of entering, pleasure, after having entered, pleasure,
(but) at the time of coming out not pleasure, it is Parajika; at
the time of entering, pleasure, after haying entered, not
pleasure, at the time of coming out, pleasure it is Parajika; at
the time of entering, pleasure, after having entered, not pleasure
at the time of coming out, not pleasure it is Parajika; at the
time of entering, not pleasure, after having entered not pleasure,
at the time of coming out, pleasure it is Parajika. At the time
of entering, not pleasure, at the time of having entered, not
pleasure, at the time of coming out, pleasure, it is Parajika.
(The female) having covers, (the male) not having covering, also
like this. From non-human’g wife (woman) till upto human

PARAJIKA OF THE DHARMAGUPTAKA-VINAYA

33

male one is also like this, i If a monk by enemy is brought to
human sleeping- woman or to a dead one, the form not being
spoiled or much (of it) not spoiled and feeling pleasure, also
like this. Having covering and not having covering, also like
this. From non-human’s wife till upto human male, also like
this. If a monk is forcibly caught by enemy and in the great
annal passage is made to perform impure act and feels pleasure
at the start it is Parajika; if in the middle and the end
feels pleasure, also like above, till upto ‘having covering and not
covering’ also like above. [8/3]

From passage f enters passage, from passage enters non-
passage, from non-passage, enters passage, if to a limit enters,
if completely enters, if speaks, if does not speak, if with lustful
mind enters up to a head of a hair, Parajika. Purposely not
enters, Thullacaya . If a monk with certain means seeks (sexual)
pleasure and desires to perform impure act and if he succeeds,
(this offence is) Parajika; not succeeded, Thullacaya. If a
monk instructs a monk to perform impure act and that monk does
it, the instructor (commits) Thullacaya; if he does not do it the
instructor (commits) Tu-ki-lo (Dukkada?). A nun instructs a
monk to do impure action ; if the monk does, Thullacaya; does
not do, DuJckada. Besides the monk and the nun, if the rest of
the (Sahgha) mutually instructs to do impure action, (they) do or
do not do, all commit Dukkada. If (in) a dead body, half spoiled,
(one) does impure act, enters, then Thullacaya , if most part
spoiled, if completely spoiled (then also) Thullacaya. If it is in
bone, Thullacaya. If one digs the earth to make a hole,
takes mud to do a hole, and if in the mouth of a kuuda
does impure act he commits Thullacaya. If a passage imagined
or suspected to be this, all Thullacaya. It a passage thought
to be a passage, Parajika; if a passage suspected (to be a
passage), Parajika. If a passage, thought to be not passage,
Parajika; not-passage thought to be a passage, Thullacaya; not
passage doubted, Thullacaya.

A Bhik§unl (in these cases always) Parajika, a Siksmana,
Samanera and Samaperi (commits) dukkada. (Such persons are)
destroyed or expelled. [8/4]

34

VISVA-BHAEATI ANNALS

The guilty persons are called not guilty, if asleep or without
consciousness; or (if) not got pleasure all (the time) and had not
lustful desire, not guilty. (They are) not guilty (if done) when
Slla has not been laid down. If they are ignorant or mad or
disordered in mind, or have pain and misery or troubled, are

not guilty. [8/5].

P. Peadhan

Chuan Tsi Pai Yuan King and The Avadanasataka

Introduction

The Avadana-sataka is one of the most important and
ancient collections of Avadanas in Sanskrit. It comes next
to the Divyavadana. But whereas the last mentioned ‘work is
mostly a collection of stories taken out from the Vinaya-pitaka
of the Mulasarvastivada school, the Avadanasataka is an
original collection. Burnouf was the first to take notice of
the collection from a Nepalese manuscript in the Bibliotheque
Nationale de Paris in his Introduction u Vhistoire du
Buddhisme Indien (1842). Rajendralal Mitra was the next
to include a detailed description of the stories in his Nepalese
Buddhist Literature (1882). Feer first published a summary
of tlie stories in the Journal Asiatique (1878-1884) and
subsequently a French translation of the entire collection in the
series — 'Annals du Music Guimet (1891). The first critical
edition of the Sanskrit text due to Speyer was published from
St. Petersbourg in 1906-1909 in the Bibliotheca Buddhica series.
Both Burnouf and Feer compared the Sanskrit with the
Tibetan translation of the work and remarked that the latter is
very literal. But the Chinese translation was never systemati-
cally compared with the Sanskrit. Speyer included a few inci-
dental notes on it in his edition of the Sanskrit text with the
help of Prof, de Groot.

The Sanskrit text contains exactly one hundred Avadanas
divided into ten equal sections. The fifth story, the Story of
Soma is now lost. So we have now 99 stories in the Sanskrit
text. The division into sections (varga) does not really follow
any well defined plan. All of them are more or less devoted
to the merits of good Karma. If we try to find out some sort
of plan in them the following rough plan may be discovered.
The first four sections are devoted to persons becoming Buddha
and Pratyeka Buddha through the merits of their Karma; the

36

VISVA-BHARATI ANNALS

fifth section contains the stories of persons becoming Pretas
through the effeot of bad Karma; the sixth section contains the
stories of men and animals reborn in heaven through the effect
of good Karma and the last four sections contain stories of
persons becoming Arhats through their merits (Winternitz —
History of Indian Literature , Vol. II, pp. 279-84).

The Chinese translation of the Avadanasataka is entitled
Chuasn tsi pai yuan king Nanjio 1324; Taisho

200. The translation is due to Che Kien and belongs to the
second quarter of the 3rd century A.D. Each section in the
Chinese translation has a special name which is not found in
the Sanskrit text : the names of the sections in the Chinese are
the following :

I. Bodhisattva-vyakarana.

II. •Pratyeka-Buddlia-vyakarana.

III. Be ward of offering.

IV. Birth of the Bodhisattvas.

V. On the Pretas.

VI. Gods coming down to make offerings.

VII. Transformation through the effect of Karma.

Vlll. On the Bhiksunis.

IX. On the Sravakas.

X. On the Nidanas.

A comparison of the Sanskrit text with the Chinese trans-
lation shows a general agreement between the two. The order
of the arrangement in both is the same with the exception that
the Chinese gives the names of the sections but the Sanskrit does
not do it; most of the stories are fundamentally the same in
both, but in the Sanskrit the stories are more developed. The
stories which do not occur in or agree with the present Sanskrit
text have been translated below. Dr. P. C. Bagchi, whom I
should thank for the help I have derived from him, has also
added a note in which he has discussed the problems arising
out of the comparison of the two texts.

CHUAN TSI PAI YUAN KING AND THE AVADANASATAKA 87

Translation

5. The Story of the Poor Man Soma offering Yarn
to the Buddha .

When the Blessed One was staying in Anathapindaka’s
Jetavana at Sravasti, there was a weaver in that city, Soma
(Siu-mo) by name. He was so poor that one could not find
even a pint or peck of rice in his house. He used to maintain
his life by weaving cloth for others. One day there arose in
his mind such thoughts: ‘It is because I did not make charity
in my former birth that I suffer m the present birth, all these
poverty and hardship. If now I do not perform the same, it
will be worse in my future existence. What I should do now
is to labour hard and try to save something for the purpose of
making charity, so that I may probably obtain its fruit in the
future birth.’ Having so thought, he searched and got some
yarn. While arriving at a narrow lane on his way back
home, he saw the Buddha, well-dressed, bowl in hand, accom-
panied by the Bhiksus and entering the city for begging alma.
He approached the Blessed One and offered him the yarn.
When he had accepted the yarn, there appeared holes in the
robe of the Buddha, and the Blessed One therefore mended the
robe with it. Having seen this, Siu-mo’s mind was greatly
rejoiced. He saluted the feet of the Lord and made a great
vow by uttering a gatha in his presence:

I have come across a great field of merits

Although the offering is so trifle and insignificant ;

Having offered it to the Blessed < hie,

I declare that I must later on become a Buddha,

And emancipate innumerable beings from the ocean of
sufferings.

May the Almighty Lord of all virtues

Be a witness to my humble vindication
And the Blessed One uttered the following gatha in
reply :

It is noyr that you met me, and therefore

38

VISVA-BHARATI ANNALS

The faith of alms-giving has been aroused in you.

Tou will become a Buddha. ‘Daiasutra’ by name
Whose fame will spread over ten directions.

You will also liberate innumerable beings.

Having at that time heard the gatha by the Buddha,
Siu-mo’s faith and reverence for the teaching were deeply
enhanced. With all his limbs thrown flat on the ground in
showing great respect he pledged : ‘By the merits of my offering
this yarn, may in my future birth, the blind creatures have
eyes in their future existence, may the shelterless be sheltered,
the unprotected protected, the unliberated liberated, the
comfortless comforted and let those who have not yet attained
Nirvana immediately possess it/

When he made this vow, the Buddha smiled and there
radiated forth rays of five colours from his face-front. They
made three circuits round him and finally entered into the crown
of his head.

Now Ananda stood up and said to the Blessed One: “The
Tathagata stands high and is ever serious. He never smiles, if
it has no meaning. There must be a cause for smiling now.
Will the World-Honoured one be so pleased as to explain it at
length ?”

Then the Lord told Ananda: “Have you, O Ananda, seen
the poor man Siu-mo who joyously offered his yarn and made a
great vow?“

“Even so, 0 Lord”, replied Ananda.

“I smiled because that Siu-mo who offered me his yarn will,
in His future life become a Buddha, ‘Da6asiitra > by name. He
will bring deliverance to countless beings/’

When the Bhiksus heard the words of the Buddha they were
Happy and were ready to put them into practice.

8. Two Brahmins Quarrel over the Supernatural
Power of the Buddha .

When the Blessed One was staying in Anatliapindaka’s
Jetavana at Sravastf, there were, at that lime two Brahmacarins

CHUAN TSI PAI YUAN KING AND THE AVADANASATAKA (39

in the city. Among them, one had profound faith in the law
of the Buddha, always eulogizing the virtues of the Tathagata
and asserting that he, in the three worlds, is the highest. The
other who was deeply attached to the heretical views said that
the followers of the tlrthika teachers were also incomparable
and stood first. And thus the dispute went on and never came
to an end.

Now, this was heard by king Po-sse-ni (Prasenajit) who
called the two Brahmacarins and questioned them on the cause
of their controversy. The one who professed the religion of the
heretics said : “I am a follower of Purana and others who
really possess the super-natural powers which are much better
than those of Sramana Gautama.”

The king then questioned the one who was a follower of the
Buddha : “Now, what supernatural power your Gautama with
whom you are associating possesses?”

“Sramana Gautama, of whom I am a follower, has extra-
ordinary divine power and he is equalled by none”, replied the
Brahmin.

Having heard the words of the two Brahmacarins, king
Prasenajit said, “Now, each of you praise the God to whom
you are paying homage and consider him to be the best. I
shall now, on the 7th day, assemble millions of people in a vast
ground on your behalf in order to test their divine power.
Each of you should burn incense, scatter flowers and sprinkle
water and invite your teachers to come to this assembly and be
saluted by all.”

They agreed to the proposal of the king.

On the seventh day, by order of the king, all people were
assembled together. Each of the two Brahmacarins in the
presence of all, made a vow or a wish. The follower of Purana,
m the meanwhile taking incense, flowers and purified water
declared his wish to the assembly thus: “If Purana and others,
to whom I am paying my respect, have possessed divine power,
let these incense, flowers and purified water reach my master’s
Place by flying in the sky ; let him know my intentions and come
o attend this meeting. Otherwise let these articles remain here

40

VISVA-BHARATI ANNALS

as they are.” Having made this yow, he threw the articles into
the air, but all fell on the ground and none did go?

Having witnessed this frustration of supernatural power, the
crowd spoke to one another: “Now, we know, Purana and
others have possessed really no divine power. They have accepted
our offerings in the country worthlessly.”

.When this remark was made by the crowd, the disciple of the
Buddha, taking the incense and flowers and the purified water,
threw them into the sky in the presence of all, and said thus :
“If the Tathagata now. realty possesses supernatural power
please let this fragrance of incense, the scattered flowers and the
purified water go to his place; also let him know my intentions
and come to attend this meeting.”

As soon as his prayer was over, all the articles vanished away.
The sky was overcome with cloud of smoke and the whole of
SravastI was under its shadow; the flowers in the sky were
transformed into a canopy of flowers which stayed over the head
of the Blessed One and followed him wherever he went ; and the
purified water fell on the ground where the Buddha was, like
crystal drops (vaidurya — ) and the Buddha did come
immediately.

Having seen such wonders, the members of the assembly were
greatly astonished. It enhanced their deep faith in the Blessed
One and they promised him never to be the follower of the
heretics .

When the Brahmacarin obtained his boon, with all his limbs
thrown flat on the ground in showing great veneration, he made
the following great vow :

“By the merits of this fragrance, the flowers and the sprinkled
water, may in the generations to come, the blind creatures* have
eyes, the shelterless be sheltered, the protectionless be protected,
those who are in bondage be liberated, the comfortless be
comforted and let those who have not yet attained Nirvana
immediately attain it.”

When he made this vow, the Buddha smiled and rays of five
colours radiated from bis forehead. They made three circuits
around him and finally entered into the crown of his head.

CttXTAN TSI EAI YUAN KING AND THE AVADANASATA&A 41

Now Ananda stood up and said to the Blessed One : “The
Tathagata stands high and is ever serious. He never smiles, if
it has no meaning. There must be a cause for his smiling now.
Will the World-Honoured one be so pleased as to explain it at
length?”

Then the Lord told Ananda: “Have you, O Ananda, seen
the great Brahmacarin who offered incense, flowers and purified
water?”

“Even so, 0 Lord” replied Ananda.

“I smiled because that great Brahmacarin, after three
Asamkheya Kalpas in the future, will become a Buddha, Acala
(lit. ‘unmoved’) by name. He will bring deliverance to count-
less beings.”

When the IJhiksus heard the words of the Buddha, they were
happy and were ready to put them into practice.

No. 21 The Orphan Princess becomes a Pratyeka-Buddha
Outline: — In the past kalpas, there was a Buddha,
Krakucchanda (Kia-lo-kia-sun-t’o) by name in Benares. There
lived a rich man’s son who used to go to a prostitute after his
father’s death. Later on he was refused by the girl, because
his purse had dwindled away. But he entreated her again
and again to allow him to stay one night more; she agreed under
the condition that he should bring her a nice flower. Since he
had no money to buy the same, he stole it from the king’s
stupa. He succeeded in his mission and spent the night with
the girl. Unfortunately he suffered terrible pain from big boils on
his body th<^ next morning. Doctors were called in and they
prescribed the scent, Go*Kr§a-candana for him. He knew
what was the cause of the trouble, and offered many ounces of
that sandal-wood paste to the stupa from which he stole the
flowers, instead of applying it on the body. He was imme-
diately cured after he had expressed this sincere repentence.
As a consequence thereof, he was always born on a lotus and
possessed a fragrant body.

6

42

VISVA-BHARATI ANNALS

24. The Covetousness of Supriya , the Old Wourum.

When the Lord Buddha was staying in Anathapin<Jaka*s
Jetavana at Sravastl. there wac in the palace of the queen (P) of
king Prasenajit in that city, a courtesan, Supriya by name, who
was a great miser, had never any inclination for making
charities. Though her age was so advanced yet she tried to
save all eatables in every possible way.

Now the venerable Maudgalyayana (Mu-lien) desired to
deliver her from her miserable habit. Having dressed properly
with begging bowl in hand, he with his supernatural power
sprang up from the earth and stood in front of this old woman.
He begged food from her, but being angry, she did not give
any alms, though she was taking her meals at that time.
When she finished her food, there remained a fruit and the
utensil-washing water. She did not take them because the
smell was awful. Mudagalyayana asked for them. She
being in a fit of anger gave them to him. When he obtained
the articles, he lifted himself up in the sky and manifested
eighteen kinds of supernatural powers. Being struck by such
winders, the old woman’s faith and reverence were aroused,
at the same time she regretted very much her misdeeds in the
past. She died that very night and immediately took birth
under a tree in a wild forest as a miserable person who subsisted
on fruit and water only.

Many years had elapsed; one day king Prasenajit, accom-
panied by his ministers was going out for hunting. While
chasing a group of deer he was dead thirsty and went towards
the direction of that particular tree which was within his sight,
with the object of obtaining some water. Not very far from
the tree was a big heap of fire which prevented Ips approach.
The king however could see from a distance a man sitting under
the tree.

“Who are you sitting under this tree?” asked the king.

“I am the old courtesan, Supriya by name, of king
Prasenajit's palace. I took my birth here for want of charitiles.
Will you show* pity on me. 0 great king, by inviting the Buddha
and the Sangha and making offerings to them, on my behalf,

CHUAN TSI PA1 YUAN KING AND THE AVADANASATAKA 43

so that I may get rid of this ugly and disgusting* existence ? 0
replied the old woman.

“Will it be of any use if I perform the act of merit on your
behalf P° asked the king.

“One is sure to be benefited and you will see it as well 0 ,
replied the man.

Having heard this, king Prasenajit ordered his soldiers to
post themselves within the hearing distance of one hundred
steps in order to transmit the news to him whether that man
would be benefited or not. He then returned to the city,
invited the Buddha and his disciples and made offerings to them
on his behalf. When he declared the purpose of his invitation,
the man under the tree instantly saw various excellent dishes
being presented to him. Of course, he was informed to that
effect and he knew that his effort was not in vain.

H© showed great respect to the Buddha and had a deep faith
in him. After the Blessed One had preached his doctrine to
him, he attained the first stage of fruition leading to arhatship.

When the Bhik^us heard the words of the Buddha they were
gladdened and were ready to put them into practice.

30. The Story of the Robber ‘Bad Slave 9 (Kuda&a?)

When the Lord Buddha was staying in Anathapidaka's
Jetavana at SravastT. there was a foolish man in that city,
Kudasa by name. He took delight in hiding himself somewhere
in order to capture and seize other peoples' properties. That
was how he maintained himself.

There was a Bhiksu in the cemetery spending his time in
meditation and other religious practices. At the meal time
having arranged his robe properly, taking bowl in hand, he
entered the city for begging alms. When a householdej saw
his well-behaved manner, he had great respect for him. Taking
a blanket from his house he offered it to him. On hie return
to the cemetery, the thief on seeing a blanket in his hand,
begged it and the Bhiksu gave it to him. And on the follow-
ing day he went there again and asked for his garment, he
also gave it. On the third day, while that Bhiksu returned
from alms-begging, he asked for his bowl. The Bhik$u thought

44

VISVA-BHARATI ANNALS

within himself thus : “This bowl alone is very necessary for
begging food and maintaining ray life. This evil person has
no contentment; he wants that also. Now I must find out a
means to make him take refuge in the Buddha, Dharma etc.,
so that he may not come again and ask for things.” Having so
thought, he said to tlie thief : “Please wait for a moment
and let me take a little rest. I shall give you the bowl then.”

While the thief was wanting for the bowl, the Bhik$u took
a rope, made a trap inside the door and said to the thief : “I
am now quite tired; it is not easy for me to get up. You
stretch your hand through the door and T shall give you the
bowl.”

As soon as the thief put forth his hand inside the
door, the Bhik§u pulled the rope. He was caught and was tied
to the leg of a bed-stead. The Bhiksu then came out, beat him
with a stick, and cried out: “The first stroke makes you take
refuge in the Buddha.” He felt much pain and fainted for a
long time. When he came to senses, the Bhiksu beat him
again saying: “The second stroke makes you take refuge in
the Dharma.” He felt greater pain and appeared as if he was
going to die. After a long time he recovered again and was
overwhelmed with reproaches; while the Bhiksu struck him
again saying: “The third stroke makes you take refuge in the
Sangha.” The thief thought to himself: “The pain of this
type of punishment which has gone to my heart and bones is
inexpressible. If now I don’t yield and if he gives me the
fourth Refuge, I am sure I shall die.”

Having thought thus, he yielded alid the Bhiksu released
him.

As soon as he was set free, he approached the Buddha and
cried aloud : “The Blessed One has been really compassionate
in sending one of the Bhiksus to confer upon me the Three
Refuges and I was able to escape the jaw of death. If I had
been given the Fourth Refuge, I must have been dead beyond
any doubt and I would have no opportunity to take shelter
in him.”

Now the Blessed One knowing that the mind of the thief

CHUAN TSI PAI YUAN KING AND THE AVADANASATAKA 45

had been set in order, preached the doctrine to him. His
vision was greatly broadened and instantly he attained the first
stage of the Four Fruitions. Whereupon he requested the
Buddha to make him a Parivrajaka “0 good Bhik§u, your hair
and beard will disappear by themselves; the robe of Dharma
will be worn by you and now you are a ^ramana”, said the
Blessed One. •

Later on he put himself into practice the teachings of the
Buddha very diligently. He attained Arhatship, the three
supreme knowledge, the six supernatural powers and the eight
kinds of vimoksa. Both the Gods and men respected him
greatly.

When the Bhiksus heard the words of the Buddha, they were
gladdened and were ready to put them into practice.

80. The Story of a Thief

When the Lord Buddha was staying in the two-storied building
in Vai£ali,, there was a foolish man in that city who took delight
in stealing and subsequently he subsisted on that trade, and
that was known to all the people there.

On one occasion he heard that there were good brass vases
in the monastery; therefore he was desirous of stealing them.
He entered into the monastery with other wayfarers. He tried
to steal the objects, but failed. However he heard one of the
Bhiksus uttering a verse of four sentences : “The winking of
the Gods is very slow and that of human beings is very quick.”
Keeping these words in mind he departed thence.

Now there were merchants coming from a distant land, who
brought a priceless excellent jewel and offered it to the king.
The king ordered a man to place it on the top of a Stupa.
When the thief heard about it, he secretly stole it and hid it
himself. The king was in great rage when the news about the
loss of the jewel from the top of the Stupa reached him. He
issued a decree to the country that if the person who had seen it
.would report to him secretly, he would gi*ve him a Handsome
reward. But nobody responded for a long time. Having failed
to map out any better scheme, th© king was distressed and at a

46

VISVA-BHARATI ANNALS

loss as to what he should do. Now, this king had a * wise
minister who came and spoke to him thus:

“The people in our territory are prosperous and happy.
There is therefore hardly any thief. However, it is known
throughout the country that there is a thief who engaged himself
in stealing as his profession and maintained himself with that.
This jewel must have been stolen by him. If now we bind
him, thrash him and impose upon him punishment, he is sure
not to confess it. 0 great King, we should entrap him with an
intelligent trick and know whether he is the real thief . ”

The king asked the minister about liis trick; the wise one
said : “We shall secretly send men to invite this thief to partake
of different dishes and drinks and let him be quite drunk.
They will carry him to the palace without his knowledge.
Moreover we shall decorate the halls of the palace and adorn
the courtesans excellently and order them to perform music in
order to please him. The thief then, of course, will be awakened.
Then each of the courtesans will have to speak to him in the
following words as instructed : ‘It is because you stole a jewel
from the top of a Stiipa in Jambudvlpa, you have now been in
the Tao-li (Trayastrim^a) Heaven and we courtesans are to wait
upon you and perform music for you. Is it not so?’ M

This plan was carried out accordingly. When still in a
state of intoxication, the thief was going to tell the truth but
feared it might be a delusion. He wanted to evade the
question, but was pressed hard by the courtesans. However, at
the very moment, a flash of memory enlightened him. He
thought : “I heard the utterances of the Sramanas sometime
ago that the winking of the Gods is very slow and that of human
beings is very quick. Now, the courtesans wink very fast, to
be sure, they are not goddesses.” In the meanwhile he lowered
his head and did not wish to say anything. Later on, he
recovered fully. The authorities did not accuse him of theft and
he was free to go.

When this plan failed to materialise, the wise minister again
said to the king that another trick should be adopted. In reply
to the king’s enquiry about the plan, he said: “O Great

ohuan tsi pai yuan king and the ayadanasataka 47

King, yon may pretend to be very kind to the thief and order
him to be your finance minister. You entrust your treasury
to him but make separate records secretly. Later you may
speak to him softly thus : ‘Now there is no other person so
close to me as you. You should guard the treasury carefully
and don’t let anything get lost’. When the thief hears such
words, he must be very happy, then you may gradually ask him
thus : ‘Do you know anything about my jewel which was kept
on the top of a Stupa?’ He is sure to confess, because every
valuable and precious thing of the king has been entrusted to
him.”

King Po-sse-ni (Prasenajit) carried out the plan according to
the advice of the minister and the thief admitted his guilt as
predicted by that minister and said : “This valuable jewel was
indeed stolen by me. I was in great fear, therefore I dared
not come out.”

“When you were drunken formerly and lying in the hall of
my palace, the girls questioned you and informed that you were
in the Tao-li Heaven why didn’t you confess them?” asked the
king.

The thief -minister replied: “Once I entered a monastery
and heard a gatha of four sentences from the Bhiksu that ‘the
winking of the God is very slow and that of the human beings
is very quick’. I remembered it and knew I was not in the
heaven; therefore I did not admit my guilt.”

Having obtained his valuable jewel again, king Prasenajit
was overjoyed, and pardoned the crime of the thief-minister.

Being set free the thief said to the king: “0 Great King,
please forgive me and allow me to become a Bhik§u.”

“Now you are respected, prosperous, rich and happy; you
may go on with it. Why you want to become a homeless oneP”
questioned the king. 4

“I escaped from death and other dangers, and it is because
that I had heard a gatha of four sentences from a Bhik§u. How,
much more benefit I shall get if I hear, recite and practise
more as instructed. I wish therefore to become a homeless one*
practise diligently, obtain the arhatsbip, the three vidya, the

48

V1SVA-BHAEAT1 ANNALS

six abhijtia % possess the eight vimoksa and be honoured by god
and men/'

When the Bhiksus heard the words of the Buddha, they
were gladdened and were ready to put them into practice.

89 . Bhaddiya , king of the Sakyas becomes a Bhik§u

. . . King Suddhodhana, father of the Blessed One,
selected 500 Sakya youths to be attendants of the Buddha.
Before they approached the Buddha, Upall was asked to shave
off their hair and beard. His tears dropped on the king of the
Sakyas. The king questioned him why he did so. In reply,
Upall said: “Because you are the chief of the Sakyas and
nobody could imagine that all on a sudden you would destroy
your figure, take coarse rice and wear robes from the dustbin.

I could not help weeping when I saw you in such condition/

• Hearing these words, the king was sad and himself felt very
proud. After the shaving was over, taking bowl and robes, the
king entered into the midst of the Samgha and saluted them
with the intention of receiving his ordination. When he
approached nearer to Upall he refused to show respect to him.
The Buddha questioned him on what ground he did not
wish to salute Upall. ‘He is low and I am noble,- therefore
I don’t worship him’ replied king Bhaddiya. ‘In my Dharma
there is no distinction between high-born and low-born. Every-
thing is unreal and subject to danger said the Buddha. ‘He is
my servant, I feel awkward to show respect to him’-replied the
king. ‘What is the difference between the master and the
servant, the rich and the poor, the noble and the low, love and
separation?’, further said the Buddha to the king.

Having heard the words of the Tathagata, he respectfully
saluted Upall. At the very moment, the earth trembled and
words of praise burst forth from heaven ”

98 . Gahgika .

Outline: — The story runs that there was a king in the city
of Benares, Brahmadatta by name in the past. One day he
took the ladies of the palace for a picnic in the forest. When

CHUAN TSI PA1 YUAN KINO ANt> THE AVADANASATAKA - 49

m

the girls were singing, there came a loud accompanying tune
from somewhere outside their encampment. The king was rather
angry with the stranger’s behaviour, he ordered his arrest and
the latter’s execution was to take place soon. When th© prime
minister of th© king happened to know of this incident, he
pleaded on his behalf and said that the man had been innocent.
Finally the king pardoned him and he was set free.

As a gesture of gratitude, that man became the minister’s
servant and served him faithfully for many years. Later on
he thought of the suffering of the world and desired to become
an ascetic. Eis request was gladly met and he attained the
Pratyeka-Buddhaship after sometime through hard effort.

The prime minister is identified with Gahgika of the present
story.

99. The Brahmin with Long Nails ( Dirghanakha )

When the Blessed One was staying in the Kalandaka
Bamboo Grove in Rajagrha, there was in that city a Brahmin,
Ti-she by name. He had two children : the son was called
Dirghanakha and the daughter Sari. The boy being intelligent
and learned was good in debate and used to hold discussion with
his sister Sari, and often won victory 0 over her. Later when
his sister was pregnant, he had another debate with her, but
he was defeated this time. Now he thought to himself thus:
“Formerly I often used to defeat my sister in discussions.
Since her pregnancy, she has been is a better position ; it must
be the power of virtue of her unborn child. When he is born,
he is sure to gain mastery over me in debate. Now I must
travel extensively, learn the four Yedas and the eighteen kinds
of arts. Then I may return home and hold discussions with
this expected nephew.” Having so thought, he started for
South India to learn all the Sastras, and made a vow that he
would never cut his nails if he does not successfully become a
first-rate master.

When the time was up, his sister gave birth to a son. He
was named after his mother and was therefore called Sariputra.

7

50

VrSVA-BHARATl ANNALS

I

The boy was handsome, outstanding, intelligent and clever. He
had mastered all the Sastras and therefore there was hardly
any one suitable to be his opponent in debate.

Now, the Brahmins in the Rajgarha city beat a big golden
drum in order to assemble eighteen lacs of people to meet at
the debating ground where four lofty seats were prepared.
Sarlputra at this time was eight years old. He came to that
place and asked the people for whom those four seats were
prepared. “One for the king, one for the prince, one for the
Prime Minister and the fourth for the debater”, replied the
bystanders.

Having heard the reply, Sarlputra ascended the high seat
for the debater and sat on that ease. The old and learned
Brahmins, as well as others present there were greatly astonished
and thought within themselves : “If we, the learned debaters,
win victory over that child, that is in no way to be admired;
but if we are defeated, it will be indeed a great shame.” There-
fore they sent a young Brahmin of lower seat to discuss with
Sarlputra. After a few questions, the Brahmin was silenced
and he had no further statement to offer. By turn, it gradually
reached the seats of great Brahmins. They were also defeated
after a few questions.

When Sarlputra wop the debate, his fame spread far and
wide in the sixteen great kingdoms. He was known to be
possessing wisdom and deep learning in which there was none
who could surpass him. One day while in Rajagrha, he went
up, gazed all round and saw that the people in the city were
celebrating a big festival. It occurred to his mind thus:
“After one hundred years these creatures will be transformed
into void and ether.” With such thoughts he descended the
stairs and became a mendicant in the religion of the heretics,.

Now the Tathagata had just attained his enlightenment;
therefore he was not yet well-known in the sixteen big kingdoms.
With his great compassion and desire for preaching his doctrine,
he sent Bhiksu Abhijit (O-'pH) to Rajagrha for begging
alms. Seeing his good manners, Sarlputra spoke to himself:
“Who is this man being so virtuous? I had never seen such a

CHUAN TSI PAI YUAN KING AND THE AVADANASATAKA 51

Bhikfu before/' Thereupon he approached him and asked :
“toil have such nice conduct; who is your master?"

In answer to the question, Bhiksu Abhijit uttered the
following gatha:

“My teacher is God of Gods,

He is supreme in the three worlds.

His majestic figure is sixteen feet in height
And he travels* in the air with divine powers."

Having uttered this gatha, Bhiksu Abhijit stood in silence.
Sarlputra said to him that he had long ago heard of the super-
natural x>owers and appearance of his master, but he would like
to know according to what law he, the Buddha, had realised
and attained such excellence. Bhiksu Abhijit thereby uttered
another gatha :

“The five Skandhas such as name and form V’ '
have been removed and
the twelve senses destroyed.

He is not fond of either heavenly or
worldy pleasures.

With this pure mind, he opens
the Gate of the Dharma."

“What did your teacher practise and for how long did he
preach?" asked Sarlputra.

“Because I am quite young
My learning is just at the beginning.

The deep, vast, great and true doctrine

of the Tathagata it is impossible for me to explain/'

By uttering this gatha the Bhiksu Abhijit made his reply.

“Do tell me what is the doctrine of your master" said
Sarlputra.

“In all existing conditions
there is no creator or master;

Everything is void in nature and subject to cessation.
Rest your mind at peace and know its origin.

One is called ‘Sramana* if he so meditates."
replied Bhik§u Abhijit.

52

VISVA-UHARATI ANNAtS

After having heard this gatha, Sariputra’s mind was
immediately enlightened and he attained the first fruition of
the four phalas. Now Maudgalyayana saw from the appearance
of Sarlputra that he was in a joyful mood ; he asked him and
said : “Formerly I had an agreement with you thqt if one of
us first obtained the nectar of Dharma he should give it to the
other. Now I find that you have attained something, so you
are in a mood of joy.”

Sarlputra recited the aforesaid gatha three times for him
and being delighted he too attained the first fruition of the Four
phalas. When they both found the way to the Truth, they
were very happy, gathered their pupils and informed them
what had happened. They further said to them: “Now, we
desire to go to the Buddha’s place and become his disciple;
what are your opinions ?” *

“If our great masters wish to learn the doctrine of Gautama,
we pupils, of course, will follow suit” — replied their disciples.

Hearing this answer, Sariputra and Maudgalyayana, each
led his 250 disciples, with Bhiksu Abhijit as theiT guide, and
arrived at the Bamboo Grove. Being very glad to see ihe 32
signs and 80 marks of the Tathagata, shining like a congrega-
tion of 100 thousand suns, they saluted at the feet of the Buddha
and requested to be allowed to becbme Buddhist Bhiksus, the
Blessed One granted them the permission and said : “O great
Bhiksus your hair and beard will disappear by themselves, the
robe of Dharma will be worn by vou, and now you axe a
Sramana. If you learn and practise the doctrine diligently,
you will attain Arhatship, the three vidya, the six abhijha and
the eight kinds of vimoksa. Both God and men will respect
you greatly.”

Now the elder Brahmin, the uncle of Sariputra came to know
that his nephew had become a disciple of the Buddha, was
greatly irritated and vexed, saying: “This my nephew

Sarlputra being \er\ intelligent and clever, has mastered all the
classics and the honoured schools of the 16 big kingdoms are
admiring his merit. Why should he all on a sudden abandon
this distinguished reputation and wait upon Gautama ?”

CHUAN TSI PAI YUAN KING AND THE AVADANASATAKA 53

Coming* back from South India he approached the Budidha
and started discussions with him. The Blessed One said to the
Brahmin — “What you have seen is not the ultimate path of
Nirvana.” Hearing these words he kept silent even after being
questioned for three times. At that time, the secret signs of
Vajra appeared in the sky making a threatening gesture on the
Brahmin’s head with his staff and said: “I shall crush you
into pieces with this staff if you don’t answer.” Now there
arose great fear in the mind of * the Brahmin, he perspired and
wiped the sweat off. Seeing there would be no way out and
no means to save his face, he admitted his defeat, showed
respect to the Buddha and entreated the Blessed One to accept
him as his disciple. The Buddha permitted him to do so and
said : “0 good Bhik$u, your hair and beard will disappear by

themselves, the robe of Dharma will be worn by you, and now
you are a Sramana. If you learn and practise the doctrine very
diligently, you will attain Arhatship.”

Having seen this incident, the Bhiksus told the Buddha : “0

World-Honoured one, what good deeds did this Brahmin cul-
tivate in his previous birth that he had the opportunity to
meet the Blessed One and attain enlightenment after being
admitted as Buddha’s disciple?”

(Then the Buddha went on to relate the past story of a
Pratveka-Buddha, how he was captured by the thieves in a forest
and how he was honoured by them after he had shown his
supernatural power by flying in the sky. This past story is the
same as in the Sanskrit. See AraddnaiataJca^ 99.)

100. The Handsome Sundara .

When the Lord Buddha was staying in the Kalandaka Bamboo
grove in Rajagrha, a child was born to xhe queen of king
Prasenajit after she had completed her ten months of pregnancy.
The prince possessed a beauty which nobody in the world could
surpajfs. His two eyes were clear and bright like those of a
hindla bird. The king therefore named him Kunala. He was
adorned with jewellery and fine and best attire. He was carried
in arms by the attendants, who were touring from village to

54

VISVA-BHARATI ANNALS

village. This question was put to the people by the king :
“Is there in this world any other child as handsome as my
sonP”

Now in one of the villages, there were many merchants who
said to the king: “If Tour Majesty will pardon us and grant
us permission, then we may speak.”

“Speak freely, and don’t be afraid” said the king.

“In our native village there is a child, Sundara by name.
His extraordinary handsome appearance is just like the God and
is one hundred thousand times better than the prince. More-
over, at the time of his birth, there appeared miraculously a
spring in his house, the water of which was fragrant, cool and
sweet. Besides this, there was a large quantity of gems in the
spring.”

Having heard the words of the merchants, King Prasenajit
immediately sent a messenger and let that village be informed
that the king was going to arrive at that place and see Sundara.
The chief of the village heard that the king would come there ;
he consulted with others (and agreed) that they were not in a
position to entertain the king, if the king should arrive.
Therefore, they decided to send the boy to the king before the
latter’s departure. They then adorned the boy with jewellery
and clothed him with excellent apparel and he was presented
to the king. When the king saw the exquisite and unrivalled
beauty of the boy Sundara, he was highly surprised and consi-
dered it to be a wonder. Taking the boy to the BuddKa, he
desired to ask him about the cause of his having attained such
beauty. When the child saw the 32 signs and 80 marks of the
Tathagata shining like a congregation of one hundred suns, he
was extremely happy, saluted his feet and sat on one side. The
Blessed One preached the four noble truths to him. Being
enlightened, he attained the first stage, of the Four Fruitions
and requested the Buddha to permit him to become a B^ibsu.
The Blessed One told him: “0 Good Bhiksu, your hair and
beard will disappear by themselves, the robe of Dharma will be
worn by you and now you arc a Sramana.”

CHtTAN TSI PAT YUAN KING AND THE AVADANASATAKA 65

Having learnt and practised in accordance with the Dharma
he soon attained Arhatship.

Seeing this, King Prasenajit said to the Buddha. “0 world
honoured one, what good deeds did this Bhik§u Sundara do in
his previous birth that at the time of his birth there appeared
miraculously a spring full of gems and precious stones in his
house? Furthermore why is he fortunate enough to meet the
Blessed One and attain enlightenment by renouncing the
world ?”

“Listen to me attentively,” said the Buddha to king
Prasenajit, “I shall now explain it to you in detail. In this
Bhadrakalpa, there was a Buddha in Benares, Ka&yapa by
name, who had eighteen thousand Bhiksus practising medita-
tion in a forest, A householder happened to come ever there
and see them. Being very much pleased, he went home,
prepared scented water for the Sahgha to bathe and offered
them delicacies. After the meal was over, he put jewels into
a water jar and offered it to the Sahgha and announced his
wishes. It is on account of this merit that he did not fall into
hell, but was always born up in the paradise along with a
spring full of jewels and gems. 0 Great King, if you wish to
know the great householder who had bathed the Sahgha and
offered them food and consequently obtained the reward of
beauty, he is the Bhiksu Sundara whom you see now.”

When king Prasenajit heard the words of the Blessed One,
he was greatly happy and ready to obey his instructions.

Fa Chow

A note on the Avadanasataha and its
Chinese translation

While comparing the Avadanas with the Jataka Stories
Dr. Speyer says. “The Avadana type is nearly related to the
Jataka. Both concern edifying tales told with the purpose
of inculcating moral precepts as taught by the Saddharma re-
vealed by the Buddhas.” ( Avadanasataha , Preface, p. iv).
The stories of the Avadanasataha have also the same character.
Some of the stories may be labelled as Jataka proper. A
Jataka, judged by the Pali collection of Jataka stories, con-
tains a story of the past “within the outer frame-work, consti-
tuted by the introductory episode and the concluding identi-
fication. ” A large number of stories of the A vadanasataha con-
tains a past story, within the frame-work of a present one with
the identification. This identification is in some cases with the
Buddha himself (cf. no. 31-38 —

TOT ) au d in other cases less important

persons (cf. no. 88 — *TT$rTf tn?

TFSTT )• Thus the presence of such different

types of stories in the Avadanakataha shows the importance
of the collection in the development of the Jataka stories.

The Chinese translation of the AvcuLanakataka is very
ancient. ‘The title of the translation in Chinese is called
Chuan tsi pai yuan king— Nanjio 1324 and Taisho 200. The
translation is attributed to Upasaka Che-kien of the Yue-che
country. Che-kien was an Indo-Scythia*i Upasaka and is
mentioned as such in all the Chinese Buddhist sources. It is
said that he was at first at Lo-yang but on account of the
political upheaval towards the end of the reign of Han Hien-
ti (190-220 A.D.) was compelled to leave the north and to go
to the south. He worked at Kien-ye (Nanking) till the K’ien -
hing period (252-253 A.D.) and translated a large number of texts
into Chinese. The period of his activity therefore extended

THE AVADANASATAKA AND ITS CHINESE TRAN STATION 67

from about 220 to 252 A.D. and the translation of the Ava-
ddnaiataka also belongs to tbat period (Le Canon Bouddjiique
en Chine I, pp. 284-285).

As the Chinese translation of the Avadanaiataka belongs
to the middle of the third century A.D. it is just possible
that the date of the original must be placed about a hundred
years earlier in the middle of the second century A.D. or a
little earlier. Speyer suggests 100 A.D. as a good date for it.
But this cannot be the date of the Sanskrit collection in its
present form. A comparison of the text with the Chinese
translation clearly shows that the original text ^was a much
shorter text consisting only of the bare stories. The present text
contains a large number of interpolations and amplifications.

This is clearly brought out by the absence in the Chinese
translation of the stereotyped passages which have been repeated
on many occasions and which Speyer would call cliches. Speyer
is of opinion that these cliches ‘‘belong to the ancient Holy
Writ of the oldest Buddhism”. Whether they belong to the
oldest Buddhism or not, it is certain that they are interpola-
tion in the present Avadanaiataka . Let us examine some of
these cliches :

(1) The description of Buddha and his followers at the
commencement of the Avadanas :

^ 1 %

This long passage invariably occurs at the commencement of all
the Avadanas but it is not found in the corresponding Chinese
translations in which we have simply, in the manner of the
old Sutras :

(2) The long description of the smile of Buddha which
occurs in a number of Avadanas is not found in the Chinese
translation. The description starts with

q3T5^....(then follows a number of gathas).
See Sanskrit text — pp. 4-6; pp. 10-12; pp. 19-21; pp. 25-27 ;

8

58

VISVA-BIIARATI ANNALS

pp. 32-34; pp. 37-40; pp. 43-45; pp. 51-53; pp. 59-61; pp. 97-
99. pp. 113-116; pp. 125-128; pp. 131-133; pp. 140-142;
pp. 145-147; pp. 150-152; pp. 154-156; pp. 159-161; pp. 164-
166. The passage constitutes more than half of the Avadana
in which it occurs. Instead of the long passage we have in
Chinese — “When Buddha smiled rays of five colours went out
of his mouth, they illuminated the three worlds and produced
different kinds of colours. They went round the Buddha
three times and then entered the top of his head. Then
Ananda came to Buddha and said : It is not in vain that the
Tathagata l^as smiled, what is the reason/* (There is nothing
corresponding to the gathas in Chinese). Speyer has drawn
attention to the fact that the same description of the smile
of Buddha occurs in many places of the Divyavadana (pp.
67.16-69.27; 138.1-140.7; 265.15-267.7; 366.24-368.17; 568.7-
570.2 Cowell and Neils’ edition). But in the Divyavadana too
it must have been a later interpolation. This becomes evident
if we compare the original of some of the Avadanas of the
collection with their earliest Chinese translation. The Ava-
danas of the A6okan cycle were translated about 300 A.D. by
Ngan Fa-k'in under the title A yu wang chuan (for the
French translation of the work cf. Przyluski, La Ugendc de
I’Empereur ASoka pp. 225ff,), The long description of the
smile that occurs in the Pam&upTadana-avadana ( Divy . pp.
366.24-368.17) is not found in the Chinese translation (cf.
Przyluski, ibid ., p. 227); we have instead the simple state-
ment — “At this moment the Lord smiled. Ananda bowed,
joined his palm and said to Buddha — O, Lord, it is not without
reason that Buddha smiles. For what reason have you smiled P*'
So the occurrence of the passage in the Divyavadana and its
absence in the corresponding Chinese translation of the 3rd
century A.D., shows clearly that the passage was developed
and interpolated in f the Avadanas of the Avadanaiataka and the
Divyavadana after 300 A.D.

(3) The rationalistic commonplace on the actual causes of
begetting children without the direct influence of some deity cf ,

THE AVADANASATAK* AND ITS CHINESE TRANSLATION 59

Avadanaiataka , p. 13.645.7 iTST^Tt

ftqRMRMf mttt 3T 5RJ5TT I 3TTO:

cf. Divyavadana , 1.5—2.24, 98.18—99.17, 440.4-441-6. This
passage does not occur in the Chinese translation of the Auor
danaiataka cf. for example the translation of the third Ava-
dana — “There was a 6resthl, exceedingly rich and famous. He
had a son named Nanda”.

The same thing may be said about other stereotyped passa-
ges or cliches of the Avadclnasataka. The passages do not
form integral parts of the stories but are embellishments.
They are interpolations concerning the qualities of the Buddha,
the Arhats etc. and point out to a period when there had
been a considerable development of the conception of the
Buddhahood and the Buddhist doctrines. The embellishment
qlso must have belonged to that period.

The hundredth Avadana of the Sanskrit text is called
Sanglti, “Council”. It has a second part which contains the
story of Sundara, a story which belongs of the A6okan cycle of
legends. The story runs as follows : Aaoka, king of Pafcallputra,
had a very beautiful son named Kunala. The king was so
much taken by his son’s beauty that he often used to say
“There is nobody so beautiful as my son in this world.” Now
some merchants of Gandhara came to Patallputra. A6oka
enquired of them whether there was anybody more beautiful
than his son. The merchants replied that there was in their
country ayoungman named Sundara who was the most beauti-
ful among all men and that many miracles happened when he
was born. A6oka was astonished and made him come to
Patallputra, When he saw him he admitted that he was the
most beautiful of all men. ASoka then asked venerable
Upagupta what was the cause of this beauty. Upagupta said
that in a previous birth, at the time of the first Council,
Sundara had acquired merits by making offering to Ka£yapa
and others of the Buddhist Sangha.

M. Przyluski made a special study of this text and after
comparing it with other similar texts declared that the first

60

VISVA-BHARATI ANNALS

portion, of the story, the account of the council, closely agrees
with the account in the Mulasarvastivadavinaya and in other
texts of the same school, (he Parinirvdna et les FunSrailles du
Buddha , J. AS. 1918-20, pp 485-526). This agreement and the
association of the second part of the story with the Adokan cycle
of stories found only in the Divyavadana, which is again a
work of the Mulasarvastivada school shows, according to
Przyluski, that the Avadana^ataka belonged to the same school.

The Chinese translation which represents the text as it was
in the beginning of the 3rd century A.D. and which such a
careful scholar as Przyluski, did not think of consulting, gives
a different picture altogether. The story in Chinese is called
the “Story of Sundara”. It will appear from the English
translation of the Chinese version that the first portion relating
to the council (Sanglti) is not there. The main story, the story
of Sundara is almost in the same words as those of the Sanskrit
text but with important differences. The king is not Asoka
but Prasenajit. The merchants do not come fropciTTGandhara
but from a village. Sundara in his previous life honoured not
Kasyapa, the disciple of Buddha, but Kasyapa, the former
Buddha. This is in perfect agreement with other stories of the
Avadanasataka in which the former Buddha Kasyapa is
honoured by the hero of the story. The time again is not the
time of the first Council but some indefinite period in the
Bhadrakalpa. All these go against the theory of Przyluski that
the Avadanasataka belonged to the Mulasarvastivada. They
rather show that Mulasarvastivadins re-edited the text sometime
after the 3rd century when they introduced the story of the
council in the text and rewrote the story of Sundara so that it
might fit in with their scheme of the Agokan cycle of legends.
It was probably then that the long stereotyped passages or
clichis were introduced from the Divyavadana or the Yinaya of
their school in places where there were originally simple
passages. It was at this stage that the name of* Pransenajit
was changed into A£oka, the name of Gandhara was introduced
in the place of an unknown village and the name of TJpagupta

THE AVADANASATAKA AND ITS CHINESE THAN STATION 61

was introduced in the place of the name of Buddha, as it was
not possible to pretend that A6oka could have an interlocution
with Buddha himself. The substitution of the name of Ka£yapa
or Mahaka^yapa for KaSyapa the former Buddha was again
another deliberate act. as Mahaka^yapa was the first patriarch
according to the Mulasarvastivada tradition (Przyluski, La
legende de VEmpereur A&oka, p. 47).

The idea of this rehandling probably was actuated by the
name of the son of Pransenajit. In the Chinese version it is
said : “The prince possessed a beauty which nobody in the
world could surpass. His two eyes were clear and bright like
those of a Kunala bird. The king therefore named him
Kunala.” ( = Skt. Sjfw^qt STOTf^K fWRT-

« cwww

fjra ?n%f?r I A. S., p. 201). The name of Kunala
need not make us think at once of the son of Asoka. The name
of Anoka’s son was Dharmavivardliana. He came to be known
as Kunala later. On finding that the eyes of the prince were
of rare beauty Asoka one day said : “I have heard from

reports that in the Himalaya, there is a bird called Kunala of
which the eyes are very beautiful / 9 He then ordered a Yaksa
to find the bird for him. The Yaksa brought it to him
immediately. When he saw the bird he said. ‘‘Its small eyes are
very beautiful and do not at all differ from the eyes of the child.
So let him be called Kunala/ ’ So the prince came to be known

as Kunala (Przyluski, legende p. 282). So it is a matter

of renaming in the case of Anoka’s son while it is the original
name in the case of Prasenajit’s son. It is just possible that
Kunala was a common pet name of children in ancient times on
account of the fabulous beauty of the eyes of the bird.

P. C. Bagchi

Sutra on Dreams of King Prasenajit 1

Thus I have heard : Once Buddha was at Sravasti, in
Jetavana, the garden of Anathapinda. At this time, the king
Pu-li-sien-ni (Prasenajit), while he was in bed during the
night, saw in dreams ten things. What were these ten things?
First, he saw in dream that three jars had been put together.
Two jars on the sides were filled with vapours which were
coming out and were passing from the one to the other in two
directions, but were not carried into the jar at the centre which
remained empty. Secondly he saw in dream a horse which was
eating by its muzzle and also eating by its back side. Thirdly,
he saw in dream a little tree which bore flowers . 2 Fourthly
he saw in dream a little tree which produced fruits. Fifthly

1. The Chinese Tripi$aka has four translations of this text. One of
these (Trip.. XII, 4, pp. 42v.-43r.) which is somewhat abridged is to be
found only in the Corean edition and consequently omitted from Nanjio’s
Catalogue. It is called : Fo shuo sho wei kuo wang she mong king ; the
name of the translator is not known, but it is admitted that he was
living at the time of Western Tsin dynasty (265-316 B.C.). A second
translation (Trip., XII, 3, pp. 67v-68r) was found to be the work belong-
ing to Tseng a han king ( Ekottaragama Sutra; Nanjio, Catalogue no.
543 (52), translated in 384-385 by Dharmanandl (Nanjio, Catalogue, App.
II, no. 57). A third translation (Trip, XII, 4, p. 11 vo : 42 r) is the Sho
wei kuo wang mong Men she she king (Nanjio, Catalogue no. 631), or
“Sutras of ten things which the king of Sravasti saw in dreams*’. The
author of this translation is not known. Lastly, the fourth translation
(Trip. XII, 4, pp. 43v-44 r) is that which we are translating here, it is
the Kouo wang pu li sien ni she mong king (Nanjio, Catalogue, *no. 632),
or * 'Butra of ten dreams of King Prasenajit’ , ; this version was made
between 381 and 395 A.D. by Tan-wu-lan (Nanjio, Catalogue, App.
II, no. S8).

2. This is also the reading of no. 631 of Nanjio. But the other two
texts give the reading as ‘'a great tree”. The reading *'a little tree’* is
preferable since in the interpretation that is given of this dream, the
tree represents young man.

SUTRA ON DREAMS OF KING PRASENAJIT

63

he saw in dream a man who manufactured a rope ; behind the
man there was a lamb; the master of the lamb was eating tha
rope . 3 Sixthly he saw in dream a fox seated upon a bed of gold
and eating in a vessel of gold. Seventhly, he saw in dream a
big cow which, contrary to what it would have done, sucking
a calf. Eighthly, he saw in dream four oxen who came bellow-
ing from four directions of the horizon and ran at each other
for fighting; at the moment when they had come to meet but
were not yet joined, he knew not where they were gone (i.e.
the oxen suddenly disappeared). Ninthly, he saw in dream a

3. In the Mahasupina-jataka (Jataka, no. 77), the animal which
gradually devours the rope is a female jackal (also see Spence Hardy,
Manual of Buddhism, p. 305). Rouse (A Jataka in Pausianas in the
'Folklore*, vol. 1, 1890, p. 409) has been the first to point out the similari-
ty of this text with a Greek Legend; in describing the picture of hell by
Polygnote, Pausanias says : (x, 29, 2; see J. G. Frazer, Pausanias, vol.
V, p. 376; Edinburgh Review, April 1897, p. 458; Hellenic Journal
Studies, vol. XIV, p. 81) : “At a little distance, a man is seated; an
inscription informs us that he is called Okijos. He is represented as
holding a rope; near by him is a she-ass which stealthily devours the rope
in proportion that he weaves itr This Oknos was said to be an industrious
man, but he had an extravagant wife who within a short time spent all
that he had earned by his work ; therefore in this picture Polygnote
may have made an allusion to the wife of Oknos. For me, I know that
the lonians speak of a man occupied with an useless task as : “He weaves
the cord of Oknos” — If we have not had the picture of Polygnote, we
would have been acquainted with half-a-dozen old figures of Oknos and
his she-ass; one can see two of them reproduced in the article about
Oknos that was written byM. Hofer for the Ausfirliches Lexikon der
Griechischen und Bomischen Mythologie of Roscher. The presence of the
ass in the Greek Legend instead of the jackal or of the sheep of the Indian
tradition can be explained by the nearly same homopbony of the words
Oknos and Onos. On the testimony of Diodorus Siculus, the legend of
Okno9 was found in Egypt under the form of a rite : “In the city of
Acanthes, beyond the delta of the Nile, toward Lybia, about 120 stadia
from Memphis, there is said to be a great perforated jar in which 360
priests bring everyday the water of the Nile ; besides, in a public festival
that is celebrated not far from there, one represents in action the myth
of Oknos in the form of a man who weaves the end of a long rope whilst
some men placed behind him, cut that which he has woven”.

64

VISVA-BHARATI ANNALS

big pond surrounded by steep banks, in which the water was
disturbed in the middle and clear about the four borders.
Tenthly, he saw in dream a big torrent which was flowing
absolutely red.

When the king had dreamt these things, he at once woke
up, feared much of losing his kingdom, his own self, his wives
and his children. Next day, he called his chief ministers, his
high officials, as well as all religious men who could explain
dreams; he requested them: ‘‘Yesterday, during the night,
I was lying down and I have seen in dream ten things. After
having seen these dreams I woke up; I have had a fright and
my spirit has been without joy. Who can explain, to me these
dreams ?” Amongst the religious men there was a Brahmin
who said : “I can explain to Your Majesty, but I fear that
when you will hear me, you might be sad and discontented.”
The king replied : “What you know explain at once and don’t
suppress anything.” The Brahmin said: “Oh king, each
one of these dreams that you have seen is bad and does not
forebode of good. It is necessary for you to take those who
are dearest to you, your women and your heir-apparent, also the
servants and the slaves attached to your person, and kill them
all for sacrifice to heaven. Then you would have nothing to
fear. All your bedding. Oh king, you must burn for the
sacrifice to heaven, also all the jewels and valuable objects that
you have on your body. In this way, Oh king, you person-
ally will not have anything to fear.” After hearing the
explanation that the Brahmin gave about the dreams, the king
was extremely sad and discontented; he retired to the room of
abstinence to think over these things.

Now the king had a chief wife called Mo-ni 4 who came to
him and said: “Why have you entered the room of abstinence
and why are you afflicted and discontented? Have I com-
mitted some wrong towards Your Majesty?” The king replied,

4. All the other texts give the reading Mo-li which is preferable,
since the name of the queen may have been MalikA (Benfey,
Pant schat antra, vol. 1, p. 587, n 1) or Malini (Spence Hardy, Manual oj
Buddhism , p. 304).

StJTRA ON DREAMS OF KING PRASENAJIT

66

t ‘No, you have not done any wrong towards me; it is for my
own impulse that I am afflicted/’ The queen again asked,
“What is, Oh king, the cause of your affliction P” The king
replied, “Don’t ask me, even if you know, you would not be at
all happy.” The queen replied, “Oh king, I am half of your
body; whether it is good or bad you must tell me; for what
reason would you not tell it to me?” The king said to his
wife, “Yesterday during the night I saw in dreams ten
things; after having seen these dreams I woke up and then a
great melancholy and fright overcame me because I feared of
losing my kingdom, also my own self, my wives and my
children. I called all the ministers, the high dignitaries, and
a number of monks to interpret the ten things that I have seen
in dream. Now there was a Brahmin who explained to me this
dream saying, Sou must know that all that are dear to you,
your women, your heir-apparent, also, servants and slaves
attached to your person, your white elephant, your famous
horse, you have to slay for sacrifice to the heaven; also your
beddings, the precious jewels that you have on your person
must be entirely burnt in sacrifice to the heaven; then your
person, Oh king, would rest sound and safe/ That is why I am
afflicted and have no joy.”

His wife said, “Oh King, do not grieve. Whenever a man
wants to buy gold, he rubs it upon the touch-stone, and then
beautiful or ugly, good or bad, its colour reveals on the stone.
At present Buddha is very near in a Vihara which is not far
from the town; why not go and consult him about the signi-
ficance of your dream? You conform yourself to the explana-
tions that are given to you by the Buddha.”

The king at once ordered the officers of his suit to equip his
chariot, then he set out to go to Buddha. Arriving near a foot-
path the king descended from his chariot and advanced towards
Buddha; he bent his head at the feet of Buddha, then he drew
back, sat and said to him “Last night, I have seen ten things.
First I have seen in dream that there are three jars together
5 these I saw in dream and when I woke up, I had

6. Repetition of what has been said before.

9

66

VISVA-BHARATI ANNALS

great fear; I am afraid of losing my kingdom, my own self,
my wives and my children. I request Buddha to explain to me
the sense of these ten things that I have dreamt; I desire to
listen to your instructions / '

Buddha said : “Oh King, you need not feel grieved.
This that you have dreamt is of no consequence. This that
you have dreamt is about future things that would come to
pass in generations to come but would not happen in present
generation.” Buddha continued “In the generations to,
come the men would not fear the prohibitions prescribed by
Law, they would be debauch, gluttons, envious and insatiable;
they would have little of justice and reason and their hearts
would be without any benevolence; they would gratify them-
selves with passion, and would not know kindness.”

Buddha again said : “In your first dream % you have seen
three jars put together; the two jars on the sides filled with
vapour that is coming out and passing from one to the other
in two directions, but (these vapours) not entering the jar in
the middle which remained empty. (This is what it means) :
In generations to come, people who would be powerful and
of exalted dignitj^ would seek each other but would not cast
their regards on the poor. This exactly, Oh King, is
represented in the groulp of three jars that you have seen
in dream. Oh King, grieve not : this is of no concern to
your kingdom, neither to your heir, nor to your wife.”

Buddha then said, “In your second dream, Oh king, you
have seen a horse that eats both b\ its muzzle as well as by
its hind parts. (This is what it means : ) In the
generations to come the kings and the principal ministers
would extract food from the public granaries; but the local
officers who are salaried would nevertheless press the people

and would never be satisfied. This is exactly to your

wife.”

Buddha said, “In your third dream you have seen a small
tree which flowered. (This is what it means) : In the
generations to come, the people before attaining their thirtieth
year, would have their hair turn white on their head, caused by

SUTRA ON DREAMS OF KING PRASENAJIT

67

their thirst for debauchery and excess of passion; they would

necessarily turn old in their youth. This is exactly to

your wife”

Buddha said, “In your fourth dream, Oh king, you have seen
a small tree bearing fruits. (This is what it means) : In the
generations to come, the girls before attaining their fifteenth
year would behave as if they were married, they would hold
children in their arms and would rema n with their lovers
without any feeling of shame. This is exactly. ... to your
wife.”

Buddha said, “In your fifth dream, Oh king, you have
seen a man who is manufacturing a cord, at the back of the
man a sheep and the master of the sheep eating the cord.
(This is what it means : In the generations to come

when the husband of a woman would go out having
to do trade, he would let alone the wife behind; she
would have relations with another man who would eat up all the
fortune of the husband. This is exactly .... to your wife.”

Buddha said, “In your sixth dream, Oh king, you have
seen a fox seated upon a bed of gold and eating from a
golden vessel. (This is what it means) ! In the generations
to come the people of low and hateful conditions would be
noble and honoured and would have wealth; people would
respect and fear them. On the contrary the descendants of
the lordly families would be poor; they would be in inferior
places and would eat and drink after the others. This is
exactly to your wife.”

Buddha said, “In your seventh dream, Oh king, you have
seen a big-calf which, contrary to what it should have been,
is sucking a calf. (This is exactly what it means) : In the
generations to come, the people would know neither the rites
nor the justice, the mothers, contrary to what it should be,
would serve as mediators to their girls and would bribe
strangers to have relations with them; they would thus sell
their daughters for gaining riches and provide for their own
needs; they would not feel any shame for this. This is
exactly .... to your wife.”

68

VIS VA-BHARATI ANNALS

Buddha said, “In your eighth dream, you have seen four
oxen who came in bellowing from four sides of the horizon
and ran at each other for fighting; at the moment when they
came to meet but not yet joined, you knew not where they
were gone. (This is what it means) : In the generations to
come, the kings, the princes, the prefects and magistrates and
the general public would have sentiments absolutely bereft of
sincerity ; they would deceive each other, they would behave
with stupidity and anger; they would not respect the Heaven
and the Earth; this is why the fertility caused by the rain
would not come at the required time. Then the magistrates
and the people would make prayers demanding rain. The
Heaven therefore would cause the clouds to come up suddenly
from the four corners of the horizon, and the thunders would
resound. The magistrates and the people would say that the
rain is imminent ; but instantaneously the clouds would
disappear and go away, so that there would be no rain. The
reason for this is that the kings, the princes, the prefects and
the magistrates and the people would l>e wanting in fidelity,
rectitude and kindness. The is exactly to your wife.”

“In your ninth dream, Oh king, you have seen a big
pond surrounded by steep banks in which the water was
disturbed in the middle but clean about the four borders.
(This is what it exactly means) : In the generations to come,
Madhyadesa would be troubled, the government would be
without justice. The people would not express their filial
piety towards their parents and w T ould not respect the old age.
During this time the frontiers would remain calm and pure.
The population would live in good harmony and would have
respect towards their parents. This is exactly. ... to your
wife.”

Buddha said, “In your tenth dream, Oh king, you have
seen a big torrent of which colour is absolutely red. (This is
what it means) : In the generations to come the different
kingdoms would fight betweeen themselves. They would
organise army and reassemble troops for attacking each other.
It would be necessary for them to organise the battalions of

SUTRA ON DREAMS OF KING PRASENAJIT

69

chariots, foot-soldiers, and horsemen to fight with each other.
Those that would kill each other and hurt each other would be
innumerable. The blood of the dead lying along the path
would flow down absolutely red. This is extctly .... to
your wife.”

Buddha said, “Oh king, all these that you have dreamt
concern things of the future generations and have no bearing
on things of the present generation. Do not therefore be
afraid, Oh king, and do not torment yourself. ” The king
knelt down and said “Now that I have obtained the instruction
of Buddha, my heart rejoices. To take an example, a man
bought a small vase full of liquid grease. The grease being
copipus and vase being small, the man procured another much
bigger vase to put the grease in it. He was reassured and
had nothing to fear. Now I having received the favour of
Buddha, I am reassured.”

Then the king rendered homage to the Buddha. He
returned and when he got back to his palace, he made grand
presents to his principal wives, and at the same time he
deprived all the great ministers of their posts. The king
declared : “Henceforth I do not believe the people belonging
to heretical sects and I would not have faith in the words of
Brahmins / 9

[Translated from Chavanne's Cinq Cents Contes et
Apologues , III, pp. 317 ff.]

Amitendranath Tagore

Two Medical Texts in Chinese Translation

Introduction

The translations of medical texts in the Chinese Tripi^aka
are rare. Wherever there is any reference to disease and treat-
ment, the usual course recommended is the recitation of
dharanis. The Ayurvedic treatises mention treatment by the
recitation of mantras or mystic formulae in certain cases,
but that is not the only method recommended. It is only an
alternative one. Two medical texts preserved in Chinese
translation were studied by l)r. P. C. Bagchi a few years ago.
One of them, the Rdvanakumdra-tantra (Taisho 1330, Nanjio
882) was translated by him and compared with the correspond-
ing Sanskrit texts (New materials for the study of the Kumd~
ratantra of Havana, Indian Culture, VII. pp. 269-286). It
deals with the treatment of children's diseases mainly by
mantras. The other, the Kdsyapa-rsi-prokta-stricikitsd-siltra
(Nanjio 883, Taisho 1385) which he rightly recognised to be
a fragment of the Kdsyapasamhita is a purely medical treatise.
It was also translated by him and compared with Sanskrit
sources (A fragment of the Kd&yapasamhitd in Chinese , Indian
Culture, IX, pp. 53-64). The text recommends medicine for
the treatment of diseases of pregnant women.

We propose to present here two more medical texts preserved
in the Chinese Tripi^aka. The first of these two — Fo shuo fo
yi (wang) king is a purely medical treatise. There is no
recommendation in it on the use of magical formulae.
It was translated very early, in the second quarter of the
3rd century A. D. under the Wu dynasty (222-280 A. D.).
It was translated by an Indian monk, Liu-yen whose ori-
ginal name was probably Vinayatapa, in collaboration with
the Indo-Scythian monk Che-yue alias Che-kien. Although
the text is usually mentioned under the title Fo shuo fo
yi king 9 a more correct title is given in the old catalogues
as Fo shuo fo yi wang king (See Bagchi, Le Canon

VISVA-BHARATI ANNALS

71

Bouddhique en Chine , I, 302-303). It was restored by
Nanjio as Buddha-vaidyaraja-sutra, but a more correct restora-
tion should be ( Buddha-prokta)-Budd,ha-bhaisajyaraja-sutra ,
or simply Bhaisajya-rdja-sutra . The exact date of the
translation is given as 230 A. D. in the ancient sources. The
text is found in Nanjio’s Catalogue under no. 1327; Taisho 793;
Shanghai edition, XIV, 8.

The second text that we have translated is the Ts’ien
shou ts’ien yen kuan she yin p’u sa ch’e ping ho yo king .
It was translated into Chinese by a monk of Western
India named Kia-fan-ta-mo which seems to be a
shortened form of Fo kia fan ta mo — Bhagavaddharma.
Although no definite date of the translation is given,
it seems to have been translated in the second quarter of
the 7th century under the T'ang. The text is found in the
Shanghai edition, vol. XXVI, 2, and Taisho 1059. The name
of the text may be restored in Sanskrit as Sahas ra-bdhu-saha-
srdksa-avalokite&vara bodhisattva-krta - cikitsd-bhaisajya-sutra .
It may be called ‘a mixed type of medical text’ in which both
medicine as well as magical formulae or dhararyi are recomm-
ended for the treatment of various diseases. The dhdrani
to be recited in each case, does not occur in the text but it
is almost certain that the Mahakarunika-dharani , translated
by Bhagavaddharma, is meant. The full title of the dhdrani
is Ts’ien shou ts’ien yen ktian she yin p’u sa kuang ta yuan
man wu ngai ta pei sin-to-lo-ni king — Sahasrabdhu-sahasraksa-
avalohiteivara-bodhisattva-mahd-purndpratihata-mahdkdrunika -
hrdaya dhdrani-sutra , otherwise called Nilakantha (dhdrani),
Nanjio 320, Taisho 1060; Shanghai XXVII, 10.

Although the second text has no special interest, the first
one, the Bhaisajyardja-sutra, is of great importance in so far as
it deals with certain general principles of medical system. It
does not deal with particular diseases or their remedies but
with the general causes of diseases and their prevention. It
is curious that it deals with four causes of diseases, viz. Earth,
Water, Fire and Wind. The occurrence of these in a text

72

MEDICAL TEXTS IN CHINESE TBANSLATION

which is supposed to have gone from India to China raises a
very difficult problem.

In the traditional Indian system of medicine, nerve force
(v&ta, wind), metabolism ( pittam , bile) and unutilized product
of the system ( kapham , phlegma) are described to be the
three causes of all diseases. So the four elementary causes as
mentioned in this sutra may appear to be of non-Indian origin.
But the theory of four causes is not totally unknown in India.
We see in the Suiruta :

Sutrasthdnam, 1, 24

“Diseases due to irregularities in food or drink or incidental
to a deranged state of vayu, pittam, kapham, and 6onitam act-
ing either singly or in concert, are called Sarlra.”

Moreover, sqrfwSWTcI. «f I H I
tjt ibid., I, 37

“The term diseases signifies all distempers incidental to the
severed or combined actions of vayu, pittam, kapham and
sonitam (blood). All these diseases have been dealt with/*
Also, ^ ?T ftrmr ^ wmn i

3TT II Ibid., XXI, 4

“There can be no organism without vayu, pittam, kapham
and sonitaih (blood) which are necessary to constantly main-
tain its integrity/’

Moreover, it is said in the same text,

Ibid., XXI, 3.

“These three humours in combination with a fourth, the prin-
ciple of blood, determine the origin, preservation and disso-
lution of animated organism and permeate it with their res-
pective properties till the moment of death/'

In these places though the Su^ruta has not directly meant
them as the four root causes of diseases, it clearly mentions
them as the Dhatus or the basic objects. Belying on these
sayings of the Su^ruta, A^adadharma, Svamldasa and other

VISVA-BHAHATI ANNALS

73

old preceptors of Ayurveda regarded blood as the fourth ele-
mentary cause of disease ; but such a view seems to be erro-
neous.

The question now arises, why does the Su£ruta mention,
‘blood* so many times with other three humours. The answer
is very simple. The Su^ruta is mainly a medical treatise on
§urgery ( kalyacikiUa ) and blood plays a very important part
in surgery. Many diseases can be cured simply by letting
out blood. This is why he has mentioned blood or sonita along
with vayu, pittarn and kapham. This is the opinion of Dalla-
nacarya commenting on
I. 24).

The Su^ruta mentions clearly the usefulness of blood-lett-
ing in Sutrasthana, 14th Ch., v. 34-35 :

^ft«rr dm: *rtfqramsr i

“An act of complete and successful blood-letting is followed
by a feeling of lightness and alleviation of pain in the affect-
ed part, by an abatement of the disease, and a general sense
of cheerfulness. A person, accustomed to blood-letting, enjoys
a kind of immunity from all types of skin diseases sarcomata,
aneurism, oedema and diseases brought about by a vitiated
condition of blood such as overian tumour, curbuncle, ery-
sipelas, etc.”

That the Susruta was also an exponent of the theory of
three principles can be well illustrated from :

mfat ^ s*rrf«Rt JtwEWRftm TO ^ I

mrw — ibid., XXIV, v. 8.

“The deranged bodily humours such as vayu, pittarn and
kapham should be looked upon as the primary sources of all
diseases, inasmuchas symptoms characteristic of each of them
may be detected in the case of a disease of whatsoever type,
10

74

MEDICAL TEXTS IN CHINESE TKANSLATION

(which usually abates with their corresponding subsidence)!
and also because the Sastras have ascribed to them the
fatherhood of all maladies that assail the human frame/'

That blood itself cannot be aggravated like vayu, pittam and
kapham, had very clearly been explained in the SuSruta :

ffsrr ^ swnPfti iitmO r i

ibid., XXI, 2G.

Ab blood can. never be aggravated without (the aggrava-
tion of) humours so the time of its aggravation should be
known according to that of humours. Thus it is quite evident
that the SuSruta spoke of blood along with other three humours
only in order to emphasise the use of blood in surgery to his
students.

But this theory of four humours as regarded by Asada-
dharma, Svamidasa and other preceptors and based on the
Sufiruta was once very common in India. Yi-tsing, while
speaking of Indian medicine also advocates the same theory.
(Takakusu, 1-tsing, p. 130).

But there is a fundamental difference between these four
humours as prevalent in India and as mentioned in this tran-
slated medical treatise, unless we assume that “Earth*' stands
for fionita, “Water” for kapham (phlegma), “Wind” for vayu
and fire for pittam (bile). It is the Unani system which agrees
clearly with the present text. This system believes in the
theory of four humours and mention them as earth, water,
wind and fire. Though the ancient Greek system had been
regarded as the basis of the Unani, still as regards these four
humourB there is a fundamental difference. According to
Hippocratus, the four humours are nothing but anima (blood),
phlegma (phlegma), cholen xanthen (yellow-bile: Skt, pittam)
and cholen melainam (black-bile) as a substitute for Skt.
vayu).

Under these circumstances it is possible to believe that a
theory of four humours, viz. Earth, Water, Fire, Wind, was

VISVA-BHARATI ANNALS

75

known in India, probably in the north-west, during the first
and second centuries A. D. It might have come from a foreign
source, from which probably the Susruta borrowed the theory
of four humours, but modified it under the influence of tradi-
tion. The Unani also borrowed from the same source in later
times. We have seen that of the two translators of this test
one was an Indian and the other an Indo-Scythian . So
the possibility of the text being a Central Aisatic compilation
cannot be wholly excluded.

I

Buddha-Bhaisajya-Raja Sutra

In the human body originally there 1 were four diseases (causes
of diseases): first, Earth; second. Water; third, Fire; fourth,
Wind, When wind is increased, the respiration increases 1 . When
fire is increased heat rises up. When water is increased, mucus
rises up. When earth 2 is increased strength is abundant. Ori-
ginally from these four diseases, four-hundred and four diseases
came into existence. Earth belongs to body, water belongs
to mouth, fire belongs to eyes, wind belongs to ear. When fire is
less and mucus is much, eyesight is not clear. Spring includes

1 fm-sst tfcrm i m ( srfa-fs ) *srr*

^ ) — Sudruta, Sutrasthanam, 15th Ch.

17-18.

•‘Increase of Pifctam is characterised by a general burning sensa-
tion in the body, An excess of kapham in the body is marked by

coldness A plethora of blood in the system gives a reddish

glow to the complexion and the white of the eyes, and imparts fullness
to the veins.’ *

But elsewhere Su6ruta says that blood is the vitality.

sfar JJjji irpafo (

HR II

. Sutrasthanam 14th Chapter, 46.

“Blood is the origin of the body. It is blood that maintains vitality.
Blood is life. Hence it should be preserved with greatest care.”

2 It has previously been mentioned that the term “Earth” in this
text has to be taken instead of “blood" according to Indian medical
theory. Sudruta says,

— Sutrasthanaip, 14th Chapter, 45.

3 Sudruta mentions five places of Kapham.

ZV f?R: mil ^

Sutrasthanam, 21st chapter, 7,

“Kapham is located in the region of the breast, the head, throat
the joints and the stomach.' 9

Here qiljst may be regarded as (D)K’ou in Chinese

translation.

MEDICAL TEXTS IN CHINESE TRANSLATION

77

first, second and third months. Mucus is too much during this
period. Summer includes fourth, fifth and sixth months; wind
is too much at that time. Autumn is seventh, eighth and ninth
months; heat is much at that time; tenth, eleventh and twelfth
months are winter ; there are then wind and mucus. Why is
phlegma (mucus) too much in spring? Because thousands of
plants are born then and phlegma or cold comes out, so cold is
too much. Why is wind much in summer? Because thousands of
plants are blossomed. Male and female attributes are united to-
gether; so wind is much. Why is heat much in autumn? Because
thousands of plants are ripe, so beat is much. Why winter has
wind and cold? As all plants are dead, so heat is extinguished.
There remain only wind and cold. During third, fourth, fifth,
sixth and seventh months one can sleep well. This is because

Just like Kapham, Pittam also has five locations.

faSR =* II

Su^ruta. Sutras thanam 21st. chapter 7th verse
1 ‘Those (locations) of Pittam are the liver, and the spleen, the heart,
the pupils of the eyes, skin and the intestine (Pakvasaya.)"

Similarly Nerve force (Vayu) has also five locations. Caraka in
Cikitsitasthanam, 28th chapter says :

“Prana Vayu has got bead, heart, ear, tongue, mouth, and nose
as its locations/ 7

In A$tangahrdaya also we get that Vayu has got

(Sufcrasthanam,

12th chapter, 2nd verse.)

as its locations.

As regards the locations of five kinds of Vayu, Su£ruta does not
mention anything very clearly but Dallanacarya, the famous commen-
tator on the Su^ruta says in explaining,

(Su£ruta, Nidanasthanam, 1st chapter— 15th verse.)

SWPdC, II Unless this Udana Vayu has got
“Ear” ($PFQj) as its location, it cannot cause diseases there.

— A^angahrdayaip, Sfitrasthanain, 2nd chapter. 5.— “The eyes are
changed form of heat; so they have special fear from Eaphain*'*

78

VISVA-BHAKATr ANNALS

wind is much, so the body is light. During 8th, 9th, 10th, 11th
and 12th, 1st and 2nd months one cannot sleep well because
phlegma is much and the body is contracted. During the three
months of spring there is cold (phlegma), (so) one should not eat
wheat and beans; one should eat millet ( keng-mi ), ghee
(t'i-hu) and such other hot things. During the three
months of summer one should not eat arum ( 3P ), bean and
wheat; should eat millet and curd ( #L SS )• During the three
months of autumn there is heat ; one should not eat millet, ghee ;
but should eat fine rice (*■*), fried grains, honey, rice
s hu (a kind of millet). There are (both) wind and cold during
the three months of winter. 4 The Yang and Yin close down; so

4 According to the Ayurveda there are six seasons in the year.
But in tfee present text there is mention only of four seasons. Probably it
reflects the climatic condition of some northern zone, which also agrees
with that of ('hina. The rainy season so well known in India has been
excluded from the list. Hemanta i.e. the season which may be regarded
as the early part of winter has also been dropped from this table of
seasons. Practically speaking we have got only five seasons in India.
So Su4ruta says,

l Sutrasthanam, 6th Chapter, 10.

Here or ftl has not been mentioned ; though and STTf?
have been regarded as two separate seasons yet from the description of
these seasons as narrated by Su^ruta, clearly appear to be more or less
same season, and also have been regarded by Su6ruta and

other medical teachers as almost the same season. It is evident that
we have only five seasons— Rainy season, Autumn, Winter and Spring,
In the northern zone, there is no separate rainy season. It rains dur-
ing winter. The winter is both a winter and the rainy season. Su4ruta
also says :

?i ai*air f 5n f^r; n

Sutrasthanam, 6th chapter, verse 15.

“In winter there is a greater intensity of cold and the quarters of the
sky are agitated by strong gales of wind and showers of rain.- But he
does not totally exclude the rainy season like the Chinese.

MEDICAL TEXTS IN CHINESE! TRANSLATION

79

one should not oat millet, sauce of foreign beans, ghee*. While
sleeping, sometimes wind rises up, sometimes it is extinguished ;
sometimes fire rises up, sometimes it is extinguished, sometimes
cold rises up and sometimes it is extinguished.

6 In the Su6ruta, we see :

W! sqrwft. smfa i m

H *Mt I HT tpfapft

farft frat: i s #^r: snfa sm/tot...

STlfd^R: 3R*rf?T I I

Sutrasthanam, 6th chapter, 12.

“Osadfiis (medical plants and cereals) sprout during the rains

taken as drink during the season proves acid in its digestive reaction,

and germinates excessive bile in the human system. In autumn the

bile originated and accumulated during the rains gives rise to bilious

diseases Plants and vegetables (Osadhis) give rise to an accumula-
tion of phlegm in the body In spring the phlegm thus accumulated

in the body ushers in the diseases due to a deranged state of that bodily

humour. The said plants and vegetables partaken of in summer,

give rise to an accumulation of wind in the system wind thus accu-

mulated in the summer is agitated by the the rains and cold winds in

the forepart of the rainy season (Pravrt) gives rise to diseases

which are incidental to a deranged state of bodily wind.”

The SuSruta does not say anything about winter here. The season
has been mentioned beforehand and also has been clearly explained by
Pallanacarya in his commentary on this special division of seasons.
When we find here in this text that in winter, wind and mucus increase
we also find in Su^ruta that in Pravrt diseases, which are incidental to
a deranged state of bodily winds, attack men. Hemanta and winter
have been treated almost similarly by Su^ruta (Sutrasthanaip, 6th
chapter 25; Uttaratantra : 64th chapter, 30). In Hemanta, accumula-
tion of phlegma takes place (SuSriita: Sutrasthanam, 6th chapter 12;
Uttaratantra, 64th chapter, 30). That both Vayu and Slesman come
to a deranged state in Hemanta and consequently in winter and Vayu
and Slegman are agitated, has indirectly been told by Suiruta in Uttara-
tantra, 64th chapter, 20-30. This indirect opinion has taken a direct
form in the commentary of PallanacSrya. Anyhow there is no doubt
that in both rainy season and winter, Vayu and Slesm an are agitated.
Here are the causes of the theory mentioned in the present text that

80

VISVA-BHARATI ANNALS

There are ten causes for a man’s having diseases : — (1) sitting
for a long time without eating anything, (2) eating without
limit (i.e., over-eating), (3) sorrow, (4) fatigue, (5) sexual inter-
course in excess, (6) anger, (7) checking motion of stools, (8)
checking motion of urine, (9) checking motion of upward
wind, (10) checking the motion of downward wind. From these
ten causes, diseases originate. Buddha said : There are nine
causes by which life comes to an untimely end: — (1) eating
what should not be eaten, (2) eating beyond measure, (3) taking
food against habit, (4) taking things before digested, (5)
checking what is natural, (6) not observing 6rla, (7) coming in
contact with evil friends, (8) enter a place untimely and to
behave improperly, (9) not avoiding (those things) which should
be avoided. These are the nine causes by which a man’s life is
untimely ended. ‘Eating what should not be eaten’ means
eating things which are not suitable to the four seasons. It
also means to eat although one has eaten a little earlier. These
are meant by ‘eating what should not be eaten’. ‘Eating
beyond measure’ means to eat more, surpassing the capacity to
eat, having no knowledge of propriety.^ This is ‘eating beyond
measure’. ‘Taking food against habit’ means to eat untimely.
If one goes to some other place and without knowing latter’s
custom takes a large quantity (of their) food to which he is not
accustomed, this is ‘taking food against habit.’ “Taking

both wind and mucus increase in winter which corresponds to rains
and winter of India.

As regards the foods and vegetables which are advised to be taken
and rejected during different seasons are no doubt of Indian origin.
But as different climates create different qualities in foods, so they can-
not exactly represent the things which are prevalent in India though
the names are true translations of Indian terms.

The ten causes of man's having diseases, nine causes of untimely
death, five sins of eating much and such other things as mentioned in the
present text, correspond with opinions of Suriruta as expressed in the
20th and 46th chapters of Sutrasthanaip. Corresponding ideas of other
things may also be found in other Chapters of the Sugriita where the
author speaks occasionally on good and evil habits or causes of diseases
and corresponding similar subjects.

MEDICAL TEXTS IN CHINESE TRANSLATION

81

things before digested* toeans to take food when foods already
taken are not digested. As for example, after taking medicine
one vomits out, and the action of the medicine is not complete.
He then takes food. This is * taking food before digested* (?).
‘To check what is natural* means when motion for purging or
urine comes and one does not release itr immediately; or when
motion for vomiting or to pass wind comes and one checks it.
This is to check the nature. ‘Not observing Sila* means to
.violate the five Silas. In the present life, if one steals or
violates other’s women, he is taken to district officers. He may
either be executed immediately or may be put to death after-
wards or may get thrashing by logs of wood and thus put to
death, or may be put to death being kept without food. If he
somehow escapes and goes outside the country, there he may
meet death in enemy hand or may die out of fear and sorrow.
This is not observing Slla. ‘Coming in contact with bad men*
means that when the other person with whom you come in
contact is doing evil things, and then you go to him. Why is
it so? As you have not abandoned the companionship of evil
friends, (and as) bad men are generally not counted , so you are
to suffer. This is ‘coming in contact with evil friends’.
‘Entering a place untimely and to behave improperly’ means
to go out by morning and by evening. There may be devils,
persons who quarrel and fight; may be that officers who follow
those persons will catch him and he cannot avoid. As for
example, if a person enters other person’s house and does a
wrong by looking towards what should not be looked at, does a
wrong by offending those who should not be offended, does a
wrong by thinking what should not be thought of. All these
are ‘entering a place untimely and to behave improperly.* ‘Not
avoiding what should be avoided* means (not to avoid) sick ox
and horses, mad dog, snakeSj worms, water, fire, gorge, great
pits, running chariot, galloping horse, a man who has a naked
knife (in his hand), evil men and such other things. This is
‘not avoiding what should be avoided*. Such are the nine
causes (by which) a man’s life untimely comes to an end.
Clever men should note that these should be avoided. When
U

82

VISVA-BHABATI ANNALS

theBe are avoided, one gets two kinds of merits. First, he gets
long life, and is able to hear the good words of the dharma and
also may practise dharma for a long time.

Buddha said that there are four (ways) of taking food: —
(1) eating like a son (of the Sakya?), ( 2 ) eating food being
cut by 300 spears, (3) eating food like worms which are born of
skin and which come out of it, (4) eating food of misfortune.

‘Eating like a son ’ means when a man takes meat, being

attracted by its taste, he himself tries to recall the memories
then : ‘AH these meats are my parents, brothers, wives and

relations in (all) my previous births. Moreover, for this (act
of eating meat, I cannot escape birth and death/ As soon as
he has this thought, (his) greed is immediately checked. This
is to take food like a son (of the Sakya),. ‘Eating being cut by
three hundred spears' means the desire to take food which follows
the memories of taste repeatedly recalled. This misfortune is
innumerable. If one does not recall the memory of taste he can
escape (but otherwise) he is cut by the spears and loves (his)
body. Thousands of men get sufferings when this memory is
again and again produced (in their mind). This is ‘eating being
cut by three hundred spears'. ‘Eating like worms which are
born of skin and which come out of it' means man remembers
the taste and thousands of other things and becomes anxious
about family affairs. These thoughts make holes (in that) man's
mind. Thoughts of thousands of things come out and go in.
This is ‘eating like worms which are born of skin and which come
out of it'. ‘Eating food of misfortune' means birth, death and
life (in this world). All these are food of sufferings. As fire
bums thousands of things so the result of a man’s action troubles
him. Like great fire it burns everything, so it is (full) of misery.
Why is it called food ? It means thoughts produced by the man,
so it is called food. A man eats meat, just as if he is eating
his own son. All animals are his parents, brothers, wives and
sons and innumerable similar relations. There are six occasions
for not eating meat. Firstly he should not kill the animal him-
self, secondly he should not cause it to be killed (by others),
thirdly he should not have sympathy for the slayer, fourthly

MEDICAL TEXTS IN CHINESE TRAN SLATION

63

he should not witness the slaying of the animal, fifthly he
should not hear about the killing, and sixthly, he should know
if it has been killed for himself. He can take meat (or animals)
killed by methods other than these six. For not taking meat
these are six conditions. The man who can live without meat
gets merit without having any shock or fear.

Buddha said that there are five sins for eating much. Firstly,
sleep is increased, secondly disease attacks frequently, thirdly lust
is increased, fourthly he cannot recite sutras, fifthly he becomes
attached too much to the world. What is the reason? A lustful*
man knows the taste of form (rupa), an angry man knows the
taste of danger; a fool knows the taste of eating. The Vinaya
and the Sutra say that a man who is greedy of taste gets birth
according to his (proper) taste. He does not obtain the taste
of virtue. Buddha said if one wants to get rid of birth and
death, he should take one meal. Otherwise if anyone follows
(the path of) greediness, he will not be able to practise the law
which gives heavenly sight to know his (own) self, whence he
has come and taken birth and where he will go. Those who do
not think of death and eat abundantly and think always about
woman, all of them will die untimely after committing 140 sins.
All these are caused by eating. If one commits sins, then he
will lose his human form in the next birth and will be bom among
the beasts. When one is able to become a man, he gets hunger,
thirst and blood. Anger is produced side by side with lust and
greed.

Buddha said, “There is great merit in one’s starving himself
and giving away his food to others, in order that they may live.
This is a great merit. In the next birth he gets abundance of
food and drink and is free from anger. Moreover, without gift,
gift cannot be obtained. A man only allows himself to be
greedy and lustful. (A life) without gift only helps a man to be
wanton. I do not possess even a coin, moreover I should not
take it. If one has greedines, he himself suffers for nothing
and commits sins. A virtuous man has no anxiety from suffer-
ings- Anxiety arises out of anger; sorrow arises out of greedi-
ness. We die in a fixed year, in a fixed month, on a fixed day,

84

VISVA-BHARATI ANNALS

at a fixed moment. Those who do not know this, who are not
afraid, who do not act according to virtue, who do not observe
laws of morality, who are unrestrained, anxious for copper,
anxious for iron, anxious for fields, house, servants, maid-
servants and do not know that these only increase sufferings
of mankind, they all obtain birth among different kinds of
beasts.”

Buddha said that a man lives just like bees who collect and
prepare honey for many days with great labour. Men attack
them and take away everything. For nothing he troubles his
own self ; he has no chance of giving it. Man seeks for these
thoughts, these anxieties and gets worried. Without (caring for)
hunger, and thirst he diligently collects wealth- Before death
he is worried about it, being deprived (of his wealth) by five
kinds of family partitions, or flood, fire, robber, imperial officers
and diseases, all contrary to what he thought of. Whereas just
after his death, other persons get that wealth and he himself
suffers unspeakable punishments for sins (committed) for it.
The five kinds of divisions are firstly, fire, secondly flood, thirdly
robber, fourthly magistrate and fifthly poor relatives. Why
then will he be not anxious for what he has? If a man does not
think of these five kinds of divisions beforehand, he cannot
escape from extreme sufferings. These sufferings bind the body
by thousands of ties in the stomach and take far away from
the path of virtue. The law of man is like trade. If he makes
profit, he should not be delighted upon this and if he cannot
make profit, he should also not be sorry. All these are results
of deeds done during the previous birth. If a man is possessed
of greediness, then 3ue to that greediness he does not get profit.
Even if he gets world full of wealth still he himself cannot
utilise it fully. Moreover he does not follow the men who have
gone beforehand, but only increases human ties. It has only
sufferings and pains and only sows the seed .of next birth. Causes
are like fire which burns everything; but we do not know this.
If we do not take courage to remove them at every step, then
we should know that it will increase our sufferings and causes
of sins t

II.

A Oalokiteioarakrta-Cikits&Bhatsajya Sutra

At that time Buddha said to Ananda: “This elaborate,
great, perfect, having ao obstacle, highly merciful Dharani
spoken by Avalokitesvara Bodhisattva is true and not empty.
If there are men who desire and want to ask Avalokitesvara
Bodhisattva Mahasattva (for something), (let him) take the
incense Chu-kiu~lo y (Sans.-Guggulu) ; chant the dharani twice
seven times (and) bum (it). Then the Bodhisattva Avalokitefi-
vara is sure to come immediately.

“If a man is attacked by evil spirits, take Mi-li-cha-na 1 2 ,
burn it to ashes, mix (it) with clean clay and make an image
of the evil spirit. In front of the image of Avalokitesvara
take a knife of steel, chant (the dharani) 108 times and cut
piece by piece (that image of the spirit) into 108 pieces. Then
as soon as you utter his name, lie is cured. He is cured for ever,
never can (any evil spirit) touch him again.

“If a man is attacked by poison of a venomous insect, take
the incense Jcie-pu-lo 3 (karpura), mix it with the incense (chu~

1 Chu~k\u4o, — Sanskrit-gucwuiu. A Chinese note says that it is

the same as Ngan si-biang ( ); Ngan-si, generally written

as £ a is the ancient Chinese pame of Persia. It was therefore
known as an Iranian product in China. In the Chinese Sanskrit
Dictionary, the Fan yi ming yi tsi it is used for Sanskrit
guggulu •‘bdellion”— Laufer, Sino-Iranica , p. 467 ; Pelliot, Toung Pao,
1912, p. 480.

2 Mi4i-cha*na, A Chinese note says that it means the bone
of the head of a cat but the transcription is uncertain. It seems
to represent something like Villifana? Villi is a dialectal Indo-Aryan
name of cat.

8 Kie-pVrlo , — Sanskrit Karpura* It is explained in a Chinese
note as ( H ) — “dragon's brain incense.’- For Kie»pu-lo, see
Sino-Iranico, p. 591.

86

VISVA-BHABATI ANNALS

kiu-lo (guggulu) each of equal quantity. One bushel of well
water taken out at late night 4 should be completely mixed with
it. Boil it, till it is reduced to half bushel, then take it and
drink its extract. Chant the dharanl 10 times in front of the
image of Avalokite^vara. As soon as chanted, one is cured.

•'If a man is bitten by deadly poisonous serpent or scorpion,
take dry ginger, powder (it) into large and small (bits), chant
the dharanH seven times (and) apply it on the bitten place.
Immediately he is cured.

"If a man suffers from evil mantras uttered by evil enemies
(on his) image, take pure clay or flour or wax, and make an
image of that evil person. In front of the image of Avaloki-
te^vara, take a knife of steel, chant the dharanl 108 times. At
each chanting cut a piece from it utttering the name of the
enemy ; then burn completely (those) 108 pieces* That man then
becomes happily disposed, cultivates his own self, behaves
properly, loves and respects. He is then without any hatred.

"If a man suffers from, damaged eyes, whether it is a case
of complete blindness or of a white screen, covering the red
and there is no sight (at all) let him take ho-li-lei (harltakl),
yang-mo-lei (amalaki) and pi-hi-lei (vibhitaka), 5 one each,
break them (and) extract the oil. You must strictly protect
it while powdering. Do not allow a woman who has recently
given birth to a child, to look at it. Reciting (the name of)
Buddha in a suppressed voice, mix it with white honey or
human milk and apply it inside the unclosed eye. If it is
human milk it should be of a mother having a male child.
If it is the milk of a mother having a girl, then at the time
of mixing the medicine with it, you should chant 108 times
in front of the image of Avalokitesvara. Keep it inside the
eye completely for seven days. (The patient) should remain
inside a room being carefully protected from wind and abstain-

4 The Chinese texts gives ( jfc Ufa $ C ) teing hua-shui.

5 The Chinese transcriptions of the names are old ; ho-Mei # arirak,
yang-mo-lei amalak, and p*-At4ei-vibhitak«

MEDICAL TEXTS IN CHINESE TBANSLATION

*87

in# from sexual intercourse, five kinds of hot spices and impure
things. Then he will get back his eye-sight bright, clean,
full of light and strong.

"If a man suffers from a terrible ghostly disease (fever),
let him take the skin of tiger, leopard, jackal and wolf, chant
the dharanl 21 times, and cover the body with those hides. He
will then be cured. Lion’s skin is the best.

"If a man is bitten by snake, take the dust 6 7 from the ear
of the bitten man, chant the dharanl 21 times, cover the bitten
place with it. He is at once cured.

“If a man suffers from bad troubles of heart, and is (so
much) depressed as to wish for death, then let him take one
ball of peach-tree gum of the seed of a peach fruit, let him take
one sheng (=one-tenth of a tou-i.e. bushel) of clean water,
mix with it and boil. Let him take it (when reduced to) half
sheng. Chant the dharani seven times and swallow it up
suddenly. He is at once cured. Do not allow women to boil
the medicine. It should be prepared in a very pure way.
Medicines prepared by women are of no effect.

‘If a man suffers from apoplexy (?) under the influence of
the ghosts transmitted from dead bodies of murdered men, let
him take chu-ixu-lo incense (guggulu), chant the dharanl 21
times, burn it and inhale (the smoke) through the nostrils;
and again let him take seven pills as big as rabbits’ toe, chant
the dharani 14 times and swallow. Then he is cured.
He should abstain from w r ine, meat, fine hot things, abusing
(others) and quarrelling (with others). He should again take
the realgar (manah6lla)\ mix it with pure 8 mustard seed and

6 Chinese— ning, cerumen of the ears. A Chinese note says that
it means ear stools gathered from inside the ears.

7 Chinese— mo-no-«t4o. Skt. manah^ila. A Chinese note says that
it is hiung-huang ( jf ); this is given as a translation of Manah$ila
in Mahavyutpatti*, see Rosenberg, sub* verb.

8 The Chinese word given is (£) “white”, but a note says that it
should not he taken in the sense of white but of “pure/-

$ 8

VISVA-BHARATI ANNALS

rock salt,® chant the dharanl 21 times and burn it under the bed
of the patient. This will make the body of the ghost causing
disease burst out at once. The ghost runs away and dares not
remain.

“If a man suffers from paralysis and his ears and nose do
not function, hands and feet do not move, let him take sesamum
oil 10 boiled with costus root 11 (kustha), chant the dharanl 21
times and rub it on the body for a long time. He is then cured.
Again let him take pure ghee of cow’s milk, chant the dharanl
21 times and rub it on the body. He is then cured.

“If a woman suffers from pain of delivery, take sesamum
oil, chant the dharanl 21 times, rub it on the navel and inside
the female organ. If she swallows it by the mouth, the
delivery becomes easy. If the child is dead in the womb of a
pregnant woman, take ar-jyo-Tno-la grass, one big pair, mix it
up with two bushels of water, boil it and then strain it. Take
one bushel of the decoction; chant the dharanl 21 times and
drink it immediately. Then the child will come out without any
difficulty. If the foetus does not come out then also drink this
medicine; it will come out immediately and the life saved.

“If somebody suffers suddenly from unbearable heart-pain,
let him) take a nipple quantity of tu-lu incense (kunduru)
taken from the insect of the dead body lying on the road (?),
make a pill of it, chant the dharanl 21 times and (let him) take
it by the mouth, chew it and swallow it. If it is a little more
or less, there is no harm. Let the poison be vomitted, (then)
cured. (Let him) abstain from five kinds of hot things, wine,
meat, and unclean oily things.

9 The Chinese note says that it is an Indian ( pp ) variety of Sait
which is good. It is the rock salt of Bind which is known as Baindhava,
best kind of salt according to the Ayurveda.

10 Hu-mo — sesamum.

11 Ki-hiang costus root, ku^ha.

12 A-po-roo-ia, Bkt. apamarga grass. A Chinese note says that it is
the ( Aji JgJ ^ )“oxe’s knee grass’* P

MEDICAL TEXTS IN CHINESE TRANSLATION

“If any one is burnt by fire, take kivrmoyi (gomaya), 14
chant the dharani 21 times, apply it on that burnt place. It is
then cured.

“If any man suffers from heart-ache caused by the biting
of hook-worm, take half bushel of ku-lo-mo-che >, 15 chant the
dh&rani 21 times, make him eat it; then he is cured. If it is
serious then take one bushel. The string-like worm then comes
out.

“If any one suffers from boils in private places, take leaves of
water-chestnut, and draw out the juice by thrashing. Take the
juice and chant the dliarani 21 times. At night put (that juice)
inside the eye and let him lie down; he is then cured. If it
requires the juice of stools of white male horse (P) 1 *, chant the
dharani 21 times, act as directed above, then get cured.

“If anybody is suffering from pain in abdomen take well
water fetched at late night, mix it with two little bits of rock
salt, chant the dharani 21 times, take half sheng and then get
cured.

“If any one suffers from redness in the eye or tumour in the
eye and has covering (i.e., cataract), (let him) take sho-mi 17
(Sami) leaves, bruise them and take the juice, chant (the
dharani) seven times, keep a bronze coin (?) (in it) for one
night, again chant it seven times. Apply it to the eye, then
get cured.

“If somebody is suffering from fear at night and (can) not
(get) peace .(and also) is afraid of going out and coming in,

14 The Chinese note says that kiu-mo-yi is black ox’s stool.

15 Ku-lo-mo-che* The Chinese note says that it is the stool of
white horse.

16 There iB a mistake here. Probably this sentence referred to
some other disease but J*the text is mutilated. This is made clear by
a Chinese note at the end of the paragraph which says that Ku-lu-ta-kin
is the fresh stool of donkey but there is no reference to it in the text.

17 Chinese he-mi = Sami; A Chinese note explains it as ( ;$ )

Kiu-ki leaf*

12

90 VISVA-BHARATI ANNALS

(take a few) white threads and make a thick thread (with them),
chant (the dharani) 21. times, make 21 knots and put it round
the neck; then fear is removed. Not only is that fear removed,
but also he gets punya and sins are extinguished and his life
prolonged.

“If calamity comes unexpectedly in one’s house, take the
branches of pomegranate tree, cut it into 1008 pieces, put clari-
fied butter, curd and honey at both the ends of the sticks. Chant
(the dharani) and burn one by one all the 1008 sticks. All
troubles due to the calamity are wholly removed. All these
should be done in front of the image of Avalokite^vara.

“If you take white ch’ang-p’u ls (P), chant (the dharani) 108
times, bind it on your right arm, then in all places where you
are known you will get victory in debating.

“If you take sho-mi (saml) branches w T ith leaves, cut them
into inches, put genuine ghee, white honey and curd at both
the ends, chant (the dharani) and burn one by one all the 1008
pieces, thrice a day, each time 100. for seven days, you will
realise your own self through wisdom.

“If among men who practise religion, there is one who
wants to conquer ghosts and spirits of great power, take
arli-sho-kia 19 plant, chant (the dharani) 21 times, burn it in
fire; clarified butter,* curd and honey are also necessary. All
these should be done in front of the image of Mahakaruna
( AvalokiteSvara) .

“If (you) take a large quantity of hv-lu-che-na 20 (gorocana),
keep it in a crystal glass, place it in front of the image of
Mahakaruna, chant 1008 times, apply it on the body and fore-

18 ('S?#) ch’ang-p'u?

19 A-li-sho-kia, Skt. aris^aka, The Chinese note says that it is the

the seed of (yjvtfe) mu-huan aristaka is roseberry plant, Vaidyaka

Nighantu— arisfcah grahapi<Ja — iUlandSanaica prakirtltd .

20 Ch . Hu-lu-clu-n&= gorocana; A Chinese note says that it ia
cow’s bile.

MEDICAL TEXTS IN CHINESE TRANSLATION

91

head, (then) all gods, serpents, spirits, men and kinnara will
be pleased.

“If some one is under (iron) chains in anklets, (and) on the
neck (and if it be) locked, take stools of white pigeon, chant 108
times, apply it with the hand on the iron chains and locks in
anklets and neck, at once he will be released.

“If a couple is not harmonious just like fire and water, let
them take the tail of drake or mandarin duck (cakravaka),
chant 1008 times in front of the image of Mahakarunahrdaya
(i.e., Avalokite^vara), put it on the body and carry it, then
throughout whole life they will remain happy, will love and
respect each other.

“If there be anybody whose crops and five kinds of fruits
in the field are eaten up by worms, let him take pure ashes,
chant well 1008 times, spread (the ashes) on the four sides of
the field, then insects will be destroyed and driven away. If
there be fruit trees, take water, chant 108 to 1008 times more,
sprinkle it on the tree, the insects then will dare not eat and
do any harm to the fruits.

“If there is any one who is haunted by ghosts (and in
consequence) his mouth becomes shut (i.e., cannot speak) (and)
spits much, cannot recognise who is who and is on the point of
a sudden death, take fine powders of asirmgarbha jade 21 , chant
108 times and let him drink it with wine ; again take
kn-lu-wang-yi 22 extract its juice, chant 14 times and let him
drink it. Also you may establish the ghost on his forehead
(i.e., draw a picture or image of ghost on his forehead), chant
118 times, then he is cured.

“If somebody is burnt by boiled water, take ashes of wood,
mix it with water, chant 21 times, apply it on the burnt place
thrice daily. (You may also) take hot cowdung, chant 21 times,
apply on the burnt place and it will be cured.

“If anyone eats poisonous beasts (i-e., eats flesh of animals

21 ( )a6magarbha jade.

22 Ku-lu-wang-yi is explained in the Chinese note as ^white horse’s
stool**.

92

VISVA-BHARATI ANNALS

bitten by snake or other poisonous beasts) and pets such 'troubled
mind as wishing to die, take one sheng of clean clay, mix it
with three sheng s of water, boil it so as to make it one bushel,
chant 21 times and let him drink it. He is then cured. If
any one suddenly gets painful boils, take the turnip leaves,
thrash them, mix them with wine, chant 21 times and apply it
on the boil. He then gets cured.

“If there be anybody suffering from bad type of swelling in
the abdomen and is about to die, take cowdung (kiu-mo-yi),
burn it and mix it with wine, chant 21 times, apply on the
swollen place, also let him take it by mouth. He is then cured.

“If someone is suffering from haemorrhage of the nose and is
about to die, take grass 83 (?) leaves, mix them with water, boil
it and take the juice, chant 21 times, let him swallow it; no
matter whether the patient is young or old; then he is cured
and lives,

“If a man vomits blood and also purges blood, take the
gum of peach-tree as big as hen's egg, chant 21 times, let him
swallow it and then he is cured.

“If any one suffers from cough, take one sheng of decoc-
tion of peachnut seeds 24 boiled on fire, mix it with sugarcandy,
chant 108 times, then all on a sudden let him swallow it up.
When he takes 3 or 4 doses, the disease is cured.

“If anyone suffers from scratching sensation in the hole of
anus take the decoction of tsao-ts' au-lo-ko 25 mix it with finely
powdered sugarcandy, chant 108 times, apply it on the anus
3 times a day, then he is cured.

“If any one suffers from constipation, take 2 shengs of seeds
of sunflower 36 , with 4 shengs of water, boil it and take one sheng
of juice. Chant 21 times, take it several times and then bowels
go down.

23 & m m — Cynodon dactylon— Skt. durvd,

24 Yi-t*ang peach nut seeds?

25 Chinese tsao-ts'au-lo-ko ; a Chinese note says that it is the seed
of $*iM«4W-‘cuscute\

26 H ^ sunflower seed—

MEDICAL TEXTS IN CHINESE TRANSLATION 9#

“If someone suffers from retention of urine (mutrakrcchra),
take cowdung (kiu-mo-yi ) 21 , extract tlie juice, chant 21 times, let
him drink. He is then cured.

“If some one suffers from retention of urine, take soot
attached to the Beams of the house, strain it through a shieve
with three fingers only, mix it with clean water, chant 21 times
and let him drink. He is then cured.

“If anyone suffers from the disease of urine which flows
many times and the force of which comes suddenly, if he passes
one bushel of urine, (let him) take one pair of ko-lu (?) roots, boil
it in three sheriffs of clean water, extract the juice, when it is
reduced to half, chant 21 times or 108 times, let him take it all
at once and he is then cured.

“If any pregnant woman suddenly gets disease, boil five
sheriffs of small beans, three sheriffs of she (?) in one bushel of
clean water, take the juice (when reduced to) three sheriffs ,
chant 108 times, divide it into two doses and (let him take it) ;
then the disease is cured and delivery is peaceful and happy.

“If a woman suffers from the disorder of child in the womb
(and so) delivery is difficult and (she is) about to die, take one
sheng of grass (?), three sheriffs of water, boil it and take the
juice (when reduced to) one sheng . Chant 21 times and let her
drink, then baby is born without any danger.

“If a baby cries at night and cannot sleep, write the name
of the ghost below his eyes. Chant 21 times, spit three times
and then the crying stops.

“If there are boils on the head of the baby, take kiu-m-o-ma
(?), gills of the horn (?), burn them to ashes, mix it with
pig’s stomach (fat?), chant 21 times and rub it on the boils
which are then cured.

“If any child suffers from swollen tongue and cannot drink
mother’s milk, take juice of tung fang cli'eng (P), chant 108
times, rub it on the tongue which is immediately cured.

27 Kiu-mo-yi — Gomaya is explained in the Chinese note as the ,c stooI
of young calf**.

94

VISVA-BHARATI ANNALS

“If there be boils in the mouth of any child and he cannot
eat, take fine strained powder of huang-lien 28 soot, mix it with
the milk of male child’s mother. Chant 21 times, apply it on
the boils in the mouth. He is then cured.”

Then at that time the Bodhisattva Mahasattva Avalokite6vara
hold the great assembly, — After this Parinirvana of Tathagata
all the people of the final world will tell lies. So numberless
diseases will occur. Therefore I now speak of (numberless)
methods of curing, so that a Bhiksu or Bhiksui, Upasaka or
TJpasika, Kulaputra or Kuladuhita may accept and use these
curing methods, according to the suffering of the people. They
(should) know that this is my body of transformation
(Nirmanakaya). In order to save the living beings with the
help of a highly merciful heart, I am sure to come to this place to
formulate the methods so that they may have superior effects.
Men who accept the miraculous verses of this MaluzJcaruTidhr-
dayacittdnusdHrdjadhjirani can save the world from sufferings.
Such a man is like me and not different from my own nelf.

If there be men and women with pure belief, then they may
accept and practise this Dharanl which saves (people) from suf-
ferings. Those who practise other worldly methods for curing
diseases should also be kind-hearted and with sincere heart must
chant it 108 times, as there is nothing which cannot be reached
with (the help of) Avalokite6vara. If persons practise my
method up to the end of their life, I will soon receive them
with unlimited happiness, riding on a chariot of cloud, deco-
rated with jewels. I wiJl soon let him be born in the world
of happiness, make him seat on a lotus and change the life to
Buddhahood very soon.”

At that time Sakyamuni praised AvalokiteSvara saying,
“Well said, well said, 0 Great One, It is just so as you have
said. If there be good men and good women who have given
(even) a dose of medicine to the diseased persons, they acquire
merit in the present life and (their) sins are extinguished.

28 Huang lien> Toung Pao, 1915, p. 103, when Huang lien hiang is
explained as rhizoxners of Coptis teeta.

MEDICAL TEXTS IN CHINESE TRANSLATION

95

For the future, the result of that merit is limitless; life after
life (they) attain diseaseless bodies, enjoy happiness, attain
success in heaven and amongst men ; get long life without any
limit and attain the law within a short time.”

At that time the gTeat assembly of Bodhisattvas, Brahma,
Indra, and all the Gods, Nagas, Yaksas, divine beings, ghosts,
kings, men and Kinnaras heard all this spoken by Buddha and
were highly pleased. (All of them) believed, accepted
worshipped and practised (this method of curing diseases).

Satiranjan Sen.

Political Relations between Bengal and China
in the Pathan period.

Sources of Information

Political relations between India and China practically
come to a close with the end of the Buddhist period. There
is no reference in the Chinese records to any exchange
of ambassadors after the T’ang period. There is neither any
mention of Indian missionaries going to China after the middle
of the 11th century. There was however an attempt to resume
political relations between the two countries in the Ming period
but it succeeded only temporarily. The Chinese official re-<
cords of this period reveal a complete ignorance of the former
relations between the two countries. The records sometimes
show that the Chinese writers had even forgotten the geography
of India and considered parts of it as countries outside India.

There is a number of records on the exchange of embassies
between Bengal and China during the first half of the 15th
century- These records have a special interest in so far as
they throw light from an unexpected quarter on the political,
social and economic condition of Bengal in the 15th century.
Two of these records had been formerly translated by Rockhill
in T’oung Pao , 1915, pp. 436-444. There are however a fe\y
more which are more complete and precise than the former in
certain respects. They have now been, translated with the help
of my friend and colleague in the Vi^va-Bharati, Mr. Hsiang-
ling Wu. I have thought it fit to publish these records here
along with those previously translated by Rockhill which also
have been partly revised. It would not have been possible to
present these records without the kind collaboration of Mr. Wu.

I therefore take this opportunity of expressing my gratefulness
for the help he has rendered in this work.

The records cf which the translations are being published
are the following:

I. Ying yai sheng lan which was compiled by Ma Huan
between 1425 and 1432 A.D, It is a general account of Bengal

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 97

without any reference to the king or the court. It was tran-
slated by Rockhill in T'oung Pao , 1915, pp. 436-440.

2. Sing ch’a sheng lan , compiled by Fei-sin in 1436 A.D.
This is also a general account of Bengal with some information
on the king and the court but the name of the king does notl
occur in it. It is an account of liou-hien’s visit to Bengal in
1415. It was also translated by Rockhill in Toung Pao , 1915,
pp. 440-444.

3. Si yamg ch'ao kung tien lu compiled by Huang Sing-
ts’eng in 1520 A.D. So far as the general account of Bengal
goes it agrees with the second account- It contains in addition
the name of the king and a reference to the various embassies!
sent by him to the Chinese court till 1438 A.D. A translation
of this account was published in JRAS ., 1895, pp. 529-33 by
G- Phillips, but ours is an independent translation. A preli-
minary note was published by Prof. Sujitkumar Mukho-
padliyaya and Mr. Hsiao-ling Wu in Modem Review , 1945,
March, pp. 121-122

4. Shu yu chou tseu lu compiled in 1574 by Ten Ts’ong-
kien. This is the most complete of all accounts. It must
have been based not only on the previous accounts but also on
other sources not known to us at present. It has also a com-
mentary from which some extracts have been translated by us.
The edition used by us is the reprint of the only Ming edition
published by the Palace Museum, Peiping, 1930.

5. Ming-she, the official compilation was completed in 1739
but the materials are old. Its chapter on Wai kuo chuan was
compiled by You T’ung (1618-1704). You T’ung was a poet
pnd wrote poems on the foreign countries which may now be
found in his complete work Si Pang tsiuan tsi. There are two
poems on Bengal but there is nothing new for us in them*.

There are a few other records of the commercial intercourse
between China and Bengal of the Yuan and Ming periods.
Chao Ju-kua in his Clm fan che (translation by Hirth and
Rockhill, p. 97) mentions the kingdom of P'eng-kie-lo as
a country of the west. He says : “The city walls were 120 li
circuit. The people of the country used white conch shells

13

98

VISVA-BHARATI ANNALS

ground into shape as money. The native products include fine
swords, tu-lo cotton stuffs and common cotton cloth.” Hirth
and Rockhill had some hesitation in identifying the country
with Bengal and suggested that probably ‘the kingdom of
BaHiara* was meant (ibid., p. 102). This was probably due
to its being mentioned as a country in the west- But this
must be understood in relation to China and not as Western
India. The use of white conch shells (cowrie) as money, the
mention of the native products — specially tu-lo mien and also
common cotton stuff, also point out to Bengal. It will be evident
from texts translated below that Bengal was specially noted
for these things.

There is however a little difficulty about the identification
of the capital of Bengal as mentioned by Chao Ju-kua. The
capital of Bengal is mentioned by him as the city of Ch'a-na-ki
Hirth and Rockhill did not suggest any identifica-
tion. But I believe that the complete form of the name was
[ Pen] -ch ’a-na-ki- [ lo ] which has been either

wrongly copied by the copyist or abbreviated- This name
stands for Pundanagara. The ancient transcriptions of the
name have been discussed by Pelliot in B.E.E.E.O . , IV,
p. 380. Pundanagara of the later period was not however
Pundranagara or Pundravardhana of earlier period of which
the ruins have been discovered at Mahasthan in the district of
Bogra, but Pandua further to the north.

The next work which mentions Bengal is a compilation of
Yuan period. It is the Too yi che leo — “A Description of the
Barbarians of the Isles.” It was compiled by Wang Ta-yuan
most probably in the winter of 1349-50 A.D. (S‘ee Rockhill,
Touuq Pao 9 p. G2). The Too yi che leo is more reliable than
the Chu fan che . The author of the latter, Chao Ju-kua, did not
write from personal observations- He was the Customs Officer
of Fu-kien and wrote from informations supplied by the foreign
sailors and merchants. But Wang Ta-yuan visited many of
the localities described by him for purposes of trade. Although
it is not certain if he had come up to Bengal, his short descrip-

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 99

tion of the country i 8 more precise than that of Chao Ju-kua.
It has also been translated by Rockhill in Toung Poo (ibid.,
pp. 435-436). Wang Ta-yuan speaks of Bengal as a country
of luxuriant fields which yield three crops a year, the people
being highly industrious. He found the usages and customs
of the people as pure and virtuous. His estimate of the people
is noteworthy :

“These people owe all their tranquillity and pros-
perity to themselves, for its source lies in their devotion
to agriculture whereby a land originally covered with
jungle has been reclaimed by their unremitting toil in
tilling and planting. The seasons of Heaven have
scattered the Wealth of the Earth over this kingdom, the^
riches and integrity of its people surpass, perhaps, those
of Ch’iu-chiang (Palembang) and equal those of Chao-wa
(Java)”.

About the Government and the economic products of Bengal
the author says:

“The government tax is two-tenths. The govern-
ment casts a silver coin called a t'ang-ka (tangka)
which weigh eight candareens (or eight hundredths of an
ounce Chinese). In their dealings they use cowrie shells,
10.520 odd being exchanged for a small coin ( i.e .,
tangka). It is an extremely convenient currency for the
people. The native products comprise cotton stuffs (like
our Chinese) pi-pu, kao-ni-pu and tu-lo-kin and also king-
fisher's feathers. The goods used in trading are southern
and northern silks, coloured taffetas, satins, cloves, nut-
megs, blue and white, white China-ware, white (yak hair?)
tassels, and the like”.

We will see later on that this account of Bengal is amply
confirmed by a number of other records of the Ming period-

Political Missions to Bengal

The Chinese texts of which translations are given below
refer to exchange of embassies between China and Bengal as
well as to a Chinese mission to the state of Jaunpur during

100

VISVA-BHARATI ANNALS

the first half of 15th century. Bengal was then ruled by
Pathan rulers independent of the Government at Delhi. The
capital of Bengal was then Pandua in the district of Maldah.

A full account of the political missions is found in the Si
yang ch'ao kung tien lu which was compiled in 1520 and the
Shu yu chou tseu lu compiled in 1574. According to the first
text the first mission was sent from Bengal by king Ngai-ya-
sse-ting (Ghiyas-ud-din) in the 6th year yong-lo (1408 A.D.).
It reached T’ai-ts’ang in Kiang-su with presents for the
Emperor, the next year (1409). The next mission from
Bengal reached China in the 12th year yong-lo (1414) and the
third in the 3rd year cheng-t’ong (1438).

The second text gives some additional information on these
missions. It says that the first mission from Bengal sent by
Ghiyas-ud-din reached China in the 3rd year yong-lo (1405).
The second mission went in 1408, the third in 1414 but it does
not mention the last mission sent in 1438. The Ming-she
throws some more light on these events.

The Ming-she says that since 1409 the Emperor Yong-lo
initiated a policy of opening up relations with foreign countries.
This probably occurred to the Emperor after the first two visits of
the ambassadors of Bengal in 1405 and 1408. The Ming-she
further says that since then ambassadors came from Bengal
every year. It is not known whether they really came every
year, but the text refers io a mission that was expected to arrive
in 1412. It is said that in the 10th year yong-lo (1412) officials
were sent to Chen-kiang for the reception of the ambassador
of Bengal- The ambassador reached China with the hews of
the death of the king of Bengal. The name of the king however
is not mentioned. Officials were then sent to Bengal to attend

the coronation of the Prince Sai-wu-ting mm)- The Ming-
she further adds that this new king sent a mission to China in
the 32th year yong-lo (1414). It was probably on this account
that in the 13th year yong-lo (1415) the Emperor ordered the
eunuch Hou-hien to go to Bengal with presents for the king,
queen and ministers of the country.

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 101

The route followed by Hou-hien to the capital of Bengal was
the usual route of those days mentioned in other records as
well. He disembarked at the port of Cha-ti-kiang (Chitta-
gong). Thence they went in small boats up to Suo-na-eul-kiang
(Sonargaon) which was apparently the emporium of trade
“where all goods were collected and distributed.” The dis-
tance between Chittagong and Sonargaon is given in one source
as 500 li and in another as 16 stages. From Sonargaon to
Pandua, the capital, the route lay overland and the distance
was 20 stages. This gives the idea that the distance from
Sonargaon to Pandua was greater than that from Chittagong
to Sonargaon. This seems to be incorrect. One of the sources,
the Si yang ch'ao hung tien lu mentions the distance between
Chittagong and Sonargaon as 500 li and that between Sonar-
gaon and Pandua as 35 li. This also is incorrect. The latter
distance seems to have been 200 li.

From the account discussed above it is clear that ambas-
sadors were sent from Bengal in 1405, 1408, 1409, 1412, 1414,
1438-39. The Chinese envoys were sent to Bengal for the first
time soon after the Bengal mission of 1409. The second
Chinese mission was sent soon after 1412, probably in 1413, to
attend the coronation of the king of Bengal. The third mis-
sion was sent in 1415 and it was then that Hou-hien led the
mission. On the first two occasions it was apparently the
eunuch Cheng-ho who led the missions to Bengal. These were
the third and fourth sailings of Cheng-ho to the west. Ma
Huan, the compiler of the first account, the Ying yai sheng lan ,
came as his interpreter.

The biography of Cheng-ho in the Ming she gives a com-
plete account of his sailings^ It is said that he sailed seven
times at the Imperial order between 1405 and 1433. The dates
of these sailings are given as follows:

(1) Tong-lo 3rd year to 5th year (1405-1407)

(2) „ 5th year to 7th year (1407-1409)

(3) ,, 7th year to 9th year (1409-1411)

(4) ,, 11th year to 13th year (1413-1415)

(5) ,, 15th year to 17th year (1417-1419)

102

VISVA-BHARATI ANNALS

(6) ,, 19th year to 20th year (1421-1422)

(7) Hiuan-to 6th year to 8th year (1431-1433)

Some of the dates given by Groeneveldt in his Notes on
Malay Archipelago on the basis of the Ming-she and quoted by
Rockhill (Toung Pao , 1915, pp. 81 ff.) seem to be wrong. His
information is stated to have been derived from the “Biographv
of Cheng-ho’ ’ in the Ming-she but the dates as given by him
are: (1) 1405-1407, (2) 1408-1411, (3) 1412-1415, (4) 1417-1419,
(5) 1421-1421, (6) 1424-1425, and (7) 1430— date of return not
known. We have stated above the dates as given in the said
Biography.

“The Biography of Cheng-ho” mentions 36 or 37 countries
which were visited by Cheng-ho during his various sailings.
These include Peng-ko-la i.e. Bengal and another place in

Northern India called Slia-li-wan-ni ( & S-iffi ) which
cannot be identified. It may be a scribe’s error for S'ha-ni-
p’u-li ( )• Admitting this correction it may be

identified with Jaunpur which was then a powerful state
in Behar and which, we shall see later on, was visited by a
Chinese ambassador who was in' all likelihood Cheng-ho.
Cheng-ho also visited other places in the south, specially
Cochin, Kulam, Quilon, Coromondel coast, Cail, Cambay,
Ceylon and Maladives.

The information supplied by the Biography of Cheng-ho
in the Ming-she is also confirmed by an inscription left by
Cheng-ho. This inscription was set up by him in 1431 in the
port of Liu-kia at T’ai-ts’ang when he was starting on his last

voyage. It is found in the Wu tu wen suei $iu tsi (

St ) edited by Ts’ien-ku of the Ming dynasty* chap.
26- The inscription is entitled : “The Record of the events of
communication with the barbarians (set up) in the T’ien-fei

kong at the port of Liu-kia at T’ai-tsang” ( ;fic§!] Ijt ^ 3^ $2

*if ^ j£f( 5E )• The record states that it was set

up by Cheng-ho in 1431 while starting on his 7th mission in
the courtyard of the temple of T’ien-fei at Liu-kia. Cheng-ho

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 103

had great veneration for this goddess and believed that it was
due to her grace that he had successfully completed all his
voyages. T’ien-fei is simply stated to be a “goddess of the
waters” in the Dictionaries (See Couvreur under T’ien). She
might have been a goddess of the type of Manimekhala wor-
shipped in the South sea Islands and Soutern India (See Levi —
/. H. Q. 1930, pp. 597 ff.).

The record further says that Cheg-ho’s party consisted of
two ambassadors, himself and Wang King-hong and four Yice-
nmbassadors, Chu-liang, Chou-fu, Hong-pao and Yang-chen.
The following dates of his voyages are given in the inscription :

(1) Yong-lo 3rd year to 5th year, (1405-1407).

(2) ,, 5th year to 7th year, (1407-1409).

(3) ,, 7th year to 9th year. (1409-1411).

(4) ,, 12th year to 13th year, (1414-1415).

(5) ,, 15th year (1417), date of return not given.

(6) ,, 19th year (1421), date of return not given.

(7) Hiuan-to 5th year, (1430).

The last date is probably not correct as the inscription is
dated 1431- He might have intended to start in the previous
year but the voyage was evidently postponed for a year The
date of his last voyage as given in the Ming-she as 1431-1433
seems to be the correct date. All other dates mentioned in the
inscription agree with those of the Ming-she except the initial
year of his 4th voyage which is given here as 1414 but in the
Ming-she as 1413.

Political Missions to Jaunpur.

But Cheng-ho’s inscription does not throw any light on his
missions to Bengal. There is some additional information on
the events of Bengal between 1415 and 1420 in the Ming-she
under the notice on Jaunpur. The Sing eh' a sheng lan of
F ei-sin refers to the country of Chao-na-fu-eui
which was to the west of Bengal, the country of the Diamond
Seat (Vajrasana) where Buddha attained spiritual enlighten-
ment. This is without any doubt the kingdom of Jaunpur

m

VISVA-BHARATI ANNALS

which had come to be founded in 1393. Gaya, the place of
Buddha’s enlightenment was included in it. The Ming-she
contains the following notices on Jaunpur.

(1) Ming-she (ch.340, lie-chuan 196 — “the Biography
of Hou-hien”) — “In the 7th month of the 13th year yong-lo
(1415) the Emperor wishing to communicate with Bengal and
other countries, asked Hon-hien to go (to those countries)
with a navy. “That country (i.e. Bengal) is East India. It

is very far from China. Their king Sai-fo-ting (*fcT)
sent ambassador with a tribute of Ki-lin and manv native
products. The Emperor was much pleased. He presented more
in return. To the west of Bengal there is a kingdom called

Sse-na-p’u-eul ( ?b m gsa ) which is situated in the
middle of the Five Indies. This is the ancient country of
Buddha. The king of the country had invaded Bengal. S'ai-
fo-ting informed the Chinese court. In the 9th month of the
18th year yong-lo (1420) the Emperor ordered Hou-hien to go
and pacify them. Gold and money were then presented (to
the king of Sse-na-p’u-eul) and the war was stopped.”

(2) Ming-she (chap. 326): “S'se-na-p’u-eul (Jaunpur) — It
is to the west of Bengal. It is also called Middle India. In
ancient times it was the place of Buddha. In the 10th year of
yong-lo (1412) an ambassador was sent to that kingdom with
the Imperial mandate and gold embroidered silk and decorated
clothes were presented to their king Yi-pu-la (#*«)•
In the 18th year young-lo (1420), the ambassador of Bengal
informed (the Chinese court) that their king had invaded
Bengal several times. Hou-hien was then sent with the orders
of the Emperor to tell him (i.e. the king of Jaunpur) that by
being good to a neighbour he could save his own. Presents of
silk and money were given to him. Hou-hien then visited the
Vajrasana and made a gift to it. That kingdom is very far
from China. So it did not send any present to China.”

(3) Siu-t’ ong-tien, chap* 140. It was compiled, in 1769.
The information on Jaunpur given in it is exactly the same as
the previous one of the Ming-she, ch. 326. Some of the spell-

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 105

ings only are differently given. Jaunpur is written Sae^na-
pu-eul ( and the name of the king as Ngo-pu-lo

(«B « «)•

These accounts clearly say that a Chinese ambassador was
first sent in 1412 to the king of Jaunpur with presents with the
hope of opening up diplomatic and commercial relations with
him. This ambassador seems to have been Cheng-ho. This
probably refers to his 4th sailing which was undertaken either
in 1413 or in the year following. It is probable that the
Imperial order was passed in 1412 but it was executed a year
later. In 1415 the Emperor sent Hou-hien with a navy to
communicate with Bengal and other countries. It is not known
if he had gone up to Jaunpur at that time. Hou-hien was
sent for the second time in the 9th month of 1420 to stop the
war between Jaunpur and Bengal. The war was stopped by
making a payment to the king of Jaunpur. The name of the
king of Jaunpur is given as Y i-pu-la in one source and Ngo-pu-
lo in another^ Both the forms may be restored as “Ibra-”
which certainly stands for Ibrahim or Ibrahim Sharqi of
Jaunpur who was on the throne from 1402 to 1436. The
ambassador of Bengal who went to China in 1420 reported that
his country had been invaded several times by the king of
Jaunpur. In fact Bengal was invaded several times between
1409 and 1414 by Ibrahim Sharqi and his attacks were directed
against the Hindu regime set up by Raja Ganesh in Bengal
during this period (The Cambridge Hibtory of India , vol. Ill,
p. 252).

Chronology of the Kings of Bengal .

The political situation in Bengal in this period was very
complicated and the chronology of kings so far worked out by
scholars is far from certain. According to the Cambridge
History of India (vol. Ill) it stands thus :

1. Ghiyas ud-din Azam Shah — (1370-1396).

2. Saif-ud-din Hamza Shah — (1396-1406)

(the son of Ghiyas-ud-din who was probably defeated
by Ganesh in 1404 but continued to rule till 1406).

14

106

visva-bharati annals

3. Shams-ud-din — (1406-1409)

(a son or an adopted son of Saif-ud-din, as a puppet
in the hands of Ganesh).

4. Shihab-ud-din Bayazid Shah — (1409-1414)

(his connection with Saif-ud-din and Shams-ud-din
not known, a puppet in the hands of Ganesh).

5. Jalal-ud-din Muhammad Shah — {1414-1431)

(the son of Ganesh who embraced Islam and
ascended the throne in 1414 after the death of his
father).

6- Shams-ud-din Ahmad Shah — (1431-1432)

(the son of Jalal-ud-din).

But the Chinese accounts under consideration state the
position in a different way altogether :

3rd year yong-lo (1405) — the king of Bengal was Ngai-
ya-sse-ting (Ghiy as-ud-din) .

6th year yong-lo (1408) — the same king of Bengal.

10th year yong-lo (1412) — the news of the death of the
king reaches China — officials sent to attend the
coronation of the new king Sai-wu-ting.

13th year yong-lo (1414) — presents to China from the new
king Sai-fo-ting. 1 Hou-hien sent in 1415 with
presents to Bengal.

18th year young-lo (1420) — ambassador came froifl king
Sai-fo-ting of Bengal for helo against the attacks of
Ibra(him), king of Jaunpur.

This shows that Ghiyas-ud-din was alive when the mission
of Bengal started in 1408. This mission reached China in 1409.

i The name of the new king was wrongly read by previous authors
(specially by Mr. G. Phillips) as Kien-fuh-ting and Gien-fuh-ting (Bhatta-
sali, Coins and Chronology , pp. 66, 97). Dr. Bhattasali accepted this reading
and considered him as different from Saif-ud-din. He was led to the con-
clusion that the latter was dead by that time. But Kien or Gien (^H§)*

is a misreading for Sai ( IJE ). This is clearly proved by the texts
translated here.

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 107

Who was the king of whom the death news was carried to
China by the mission of 1412? The importance attached to the
news by the Emperor of China leads us to think that the king
was Ghiyas-ud-din. The problem becomes more complicated
when the question of the coronation of the new king comes in.
The name of the new king is given in the Ming-she as Sai-wu-
ting and in the ‘Biography of Hou-hien* which also is incorpo-
rated in the Ming-she as Sai-fo-ting. There is no doubt that
both the forms stand for the name of Saif-ud-din. The Maho-
medan historians also tell us that Ghiyas-ud-din was succeeded
by his son Saif-ud-din. According to one source this latter was
on the throne for three years and seven months but according
to another for 10 years 2 . In the latter case he must have been
on the throne till 1421. This agrees well with the information
in the Chinese record about his sending an envoy to China in
1420 for help against Jaunpur.

So the chronology according to the Chinese records stands
thus: Ghiyas-ud-din died in 1411 and Saif-ud-din succeeded
him. His official coronation took place either 1412 or 1413 and
it was attended by Chinese officials- Saif-ud-din was still alive
in 1420 when Hou-hien, the Chinese envoy came to help him
against Ibrahim Sharqi of Jaunpur. Saif-ud-din might have
been on the throne till 1421 if we believe that he ruled for
10 years.

But we get the name of an enigmatic ruler named Shihab-
ud-din Bayazid Shah who issued coins in his name from Hij. 812

2 Much light has been thrown by Dr. N. K. Bhattasali on the chronb-
logy of these rulers in his book Coins and Chronology of the Early In-
dependent Sultans of Bengal . On the basis of new coins of Ghiyas-ud-din
studied by him, he has been able to bring down the date of that
ruler upto 1410-11. The new coins of this ruler discussed by him bear
dates Hij. 81 1, 812, 813 (1410). Dr. Bhattasali thinks that Ghiyas-ud-din
died in 1410 bur the Chinese records show that he lived for a year more
and that the news of his death was carried to China in 1412. Saif-ud-din
ascended the throne that very year.

108

VISVA-BHARATI ANNALS

(1409) 8 to Hij. 817 (1414). According to some sources it was
only another name of Shams-ud-din, the son of Saif-ud-din,
but this is not accepted by most of the authorities. This is
also impossible according* to the Chinese records which clearly
say that Saif-ud-din who succeeded Ghiyas-ud-din in 1412-13
was still on the throne in 1420. Shihab-ud-din Bayazid Shah
therefore was issuing coins in his name during the latter part of
the reign of Ghiyas-ud-din and the first part of the reign of
Saif-ud-din.

Moreover the Mahomedan historians tell us that Jalal-ud-din
Muhammad Shah, the son of Raja Ganesh, who had embraced
Islam came to the throne in 1414 when Ganesh died. Jalal-
ud-din issued coins in his own name from Hij. 818 (1416).
Jalal-ud-din was on the throne till 1431 when his son Shams-
ud-din Ahmad Shah succeeded. This latter ruled till 1442.
This shows that Jalal-ud-din was also issuing coins in his own
name when Saif-ud-din was on the throne. The Chinese
records along with the evidence of coins therefore raise a
problem which can be solved only by supposing the existence
of a dual government in this period*:

Ghiyas-ud-din (died 1411) : Shihab-ud-din (1409-14).

Saif-ud-din (1412-1421): Jalal-ud-din (1414-1431).

What part did then Raja Ganesh play? He was at first a
minister of Ghiyas-ud-din and then assumed the sole authority.

3 This was the reading of Blochmann but Dr. Bhattasali (ibid. p. ioo)
expresses doubt on it. He has evidently been led to it by the complica-
tion in chronology but the arrangement which we have suggested by
accepting the identification of Ganesh with Shihab-ud-din obviates the
difficulty. Coins in the Dacca Museum studied by Dr. Bhattasali have
supplied the following dates for Shihab-ud-din: Hij. 817, 816, 815 and
814 (?) ibid. pp. 102-4. The only sure date supplied by the coins of
Saif-ud-din is also Hij. 814 (ibid. p. 92). We need not assume that Saif-
ud-din died that year. It simply shows that the supreme authority defi-
nitely passed into the hands of Shihab-ud-din after it had been exercised
for a short time by Saif-ud-din just after the death of his father.

POLITICAL BELATIONS BETWEEN BENGAL AND CHINA 109

He might have been responsible for the death of Ghiyas-ud-din,
but that is not certain. The Chinese records do not speak of
any violent death of the king. Saif-ud-din's succession was
also peaceful- Ganesh was in power till his death in 1414. A
suggestion was made by some scholars that it was probably Baja
Ganesh who had assumed the Mahomedan name of Shihab-ud-
din Bayazid Shah in ordeT to please the Mahomedans. His
son's acceptance of Islam was only one step further. The
suggestion perfectly agrees with the order of things. Ganesh
rose to power in 1409 during the latter part of the reign of
Ghiyas-ud-din and died in 1414 when Saif-ud-din had been on
throne only for two or three years. Ghiyas-ud-din evidently
became a puppet in the hands of Ganesh in his last years, and
the de facto ruler of the country was Baja Ganesh alias Shihab-
ud-din Bayazid Shah. 4 Saif-ud-din was similarly a puppet first
in the hands of Raja Ganesh and subsequently in the hands of
his son Jalal-ud-din. It is difficult to say if Jalal-ud : din
became the sole ruler of the country in 1421 after the death of
Saif-ud-din or allowed the latter's son or adopted son who is
also called Shams-tid-din to rule for a few years more as
a puppet. The repeated attacks of Ibrahim Sharqi were not
directed ro much against Ghiyas-ud-din and Saif-ud-din as
against Ganesh (alias Shihab-ud-din) and his son Jalal-ud-din
who had become the real rulers of the land. The Mahomedan
historians tell us that Ibrahim Sharqi wa^s specially requested

4 Dr. Bhattasali fibid. pp. 107 ff) has restored the name of another
king Alauddin Firoz Shah Ibn Bayazid Shah who ruled for only one year
Three of his coins discovered so far either issued from Satgaon or Mu az-
zamabad bear the date Hij. 817 (1414). He seems to have been another
son of Shihab-ud-din who after the death of his father wanted to usurp
the throne. But evidently he did not succeed in getting possession of the
capital where Jalal-ud-din established himself from the very next year
(Hij. 818). Firoz either died or was simply removed. If we accept the
identification of Shihab-ud-din with Raja Ganesh, Firoz would probably
be the Hindu brother of Jalal-ud-din with a Mahomedan name.

110

VISVA-BHARATI ANNALS

by Qutb-ul-’Alam, a Mahomedan saint of Bengal, to intervene
in favour of the Mahomedans. We are further told that Ganesh
got out of this difficulty by allowing his son to be converted by
Qutb. His assumption of a Mahomedan name might have
also been to pacify the Mahomedan subjects. The Chinese
money, as the Mmg-she tells us, might have also succeeded in
pacifying Ibrahim S'harqi for the time being 5 .

The Chinese envoys had no chance of knowing the real
situation in Bengal. Ghiyas-ud-din and his successsors were
certainly presented to them as the de jure rulers of Bengal on
such ceremonial occasions as the reception of foreign ambassa-
dors. This practice is not unknown in some states in modern
times. The Hindu predominance in the court is also suggested
by the oldest Chinese account of the official banquet given in
honour of the Chinese ambassador at Pandua. It is said :
“(At the banquet) eating beef or mutton was forbidden nor
could they drink for fear of trouble and because it is a breach
of decorum, but they drank sweetened rose water.” 6 This does

5 The coins supply names of two more kings named Danujamardana
and his son Mahendradeva about whom no information is available from
the Chinese records. All coins of Dhanujamardana discovered so far were
issued from Chatgaon, Sonargaon and Pandua and bear the dates Hij 820
and 821 (1417-1418). Those of Mahendradeva were issued from Chatgaon
and Pandua in Hij. 821 (1418). Dr. Bhattasali would identify Danuja-
mardana with Raja Ganesh and Mahendradeva with the latter’s son ]adu.
This would be his name before his conversion to Islam (ibid. pp. ii3ff.).
But Raja Ganesh seems to have died or abdicated in 1414 and Jadu began
to strike coins in his Mahomedan name Jalal-ud-din from 1415. There
is no coin struck by him in 1417 and a part of the year 1418, and this
was the period when Danujamardana and Mahendradeva were in power.
Jalal-ud-din s coins again reappear from 1418. We have seen that the de
jure ruler of the country was still Saif-ud-din and it is just possible that
due to an intrigue in the court power had been seized temporarily by
another noble.

6 There is some difficulty about the interpretation of this passage.
This passage occurs in the Sing ch’a sheng lan as translated by Rockhill

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 111

not look like a Mahomedan banquet. Why should beef and
mutton be forbidden in a truly Mahomedan banquet? Evidently
Raja Ganesh had so much power that he was able to decide
how the court should behave in a Hindu country on ceremonial
occasions. He himself had made similar concessions to the
Mahomedans of the country by his avowed leanings towards
Tslam. Had we possessed a true account of this period we
would have probably found that a fusion of the two powers,
Hindu and Mahomedan, into a harmonious one had taken
place in the country and that it was a deliberate act on the
part of Ghiyas-ud-din and Raja Ganesh- There was probably
no question of usurpation of power by the latter.

All accounts agree in saying that Ganesh rose to power
between 1405 and 1409. Curiously enough this was the period
when ambassadors from Bengal began to be sent to China. The
initiative was taken by the court of Bengal. Their visits to
China were made almost annually till 1414 when Ganesh died.

(infra p. 122). The Sing cti a sheng lan is one of the oldest accounts and
as we have already seen it was compiled by Fei-sin in 1436. There is no
copy of the text in our Library and hence it is not possible to verify
Rockhill’s translation. Two other accounts — the Si yang ch'ao kttng
tien lu (infra no. Ill) and the Shu yu chou tseu lu (infra, no. IV) give a
different description of the banquet: “. . the king entertained the Chinese
mission with a feast of both smoked and roasted beef and mutton, rose
water and sweetened water. .” and “They offered roasted beef and mutton
but there is prohibition for drinking wine as it changes our nature.” The
actual Chinese text in the last mentioned account is:

and it should be translated in the way in

which we have done. But it is also possible though that would mean some
violence to the Chinese text to punctuate it by putting a stop after kin
m •: in that case it may be translated as “Roasted beef and mutton
were forbidden and nobody could drink for fear that it troubles our spirit
and changes our nature.” The Sing ch’a sheng lan is a contemporaneous
account and if Rockhill’s translation may be relied on it should be taken
as the most faithful picture of the customs prevalent in the court.

112

VISVA-BHARATI ANNALS

After that date ambassadors were sent only twice, once in
1420 and another time in 1438-39. The line of Raja Ganesh
became extinct in 1442 and since then there was no attempt to
resume delations with China. It therefore appears that the
new foreign policy was decided upon by Ganesh and was
pursued so long as his successors were in power. The rival
state of Jaunpur had become powerful and the Sultanate of
Delhi, however weak it might have been, was always looking on
Bengal as a rebel province. There was necessarily an anxiety
in the mind of Ganesh who was responsible [or the new Hindu-
Moslem regime in Bengal to secure assistance if possible from
China, against any possible agression either by the Sultans of
Delhi or by the Sharqis of Jaunpur. In fact this help was
asked for at least once in 1420 against the repeated attacks of
Ibrahim Sharqi who had dislike for the new regime.

Social and Economic condition

The Chinese records discussed here throw some light, how-
ever meagre that might be, on the social and economic condition
of Bengal in the 15th century. The population was divided
into two groups, Moslem and Hindu (Yin-tu). The customs
of the two were different. About the Hindus it is said that
they did not eat beef and that the women and men did not eat
at the same place. It is also said: “When the husband dies'
the wife does not marry against nor does the husband marry again
when the wife dies.” Unless we believe that the Chinese envoys
were misinformed this piece of information is of very great
importance for the study of the social history of Bengal of the
earlier period. It shows that polygamy was still unknown
amongst the Hindus of at least the metropolitan districts of
Bengal in the 15th century. We are further told that the
people were so generous as not to allow the destitutes of one
village to seek food in another village. It was a duty of the
co-villagers to maintain their own destitutes. The standard of
honesty was very high as it is said that in business even in-
volving such a big price as ten thousand pieces of gold when
one enters into a contract he respects it.

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 113

Tlie language in universal use was P’eng-kie-li, i.e., Bengali,
but Persian was also in use most probably among tbe nobles.
About the dress of the men we are told that they wore a white *
cotton turban and on their bodies a long gown with a round
collar and held around them by an embroidered sash. They
also used leather slippers. This was evidently the dress of the
rich people of the country whether Hindu or Muslim. The
use of caps was reserved for the king and the Muslim nobles of
the court. About the dress * of the women it is said that they
wore a short shirt, and wrapped around them a piece of cotton,
silk or brocade. This was evidently the dress of the Muslim
women of noble families. The ornaments in use were usually
earrings of precious stones set in gold, pendants for the neck,
bracelets for the wrists and ankles, and rings for the fingers
and the toes.

Among the people were found various professional classes
such as geomancers, physicians, diviners, artisans skilled in
different branches of work, singers and dancers. There were
also professional musical parties who used to go to the houses
of nobles every morning to play on musical instruments specially
the sanai . The custom of entertaining the guests with songs
by dancing girls was already in vogue among the rich people.
Tiger play was also a popular show among the public.

The country was rich and prosperous. We have already
seen what Wang Ta-yuan, a writer of the 14th century writes
about Bengal. He says: “The seasons of Heaven have
scattered the wealth of the Earth over this kingdom, the riches
and integrity of its people surpass, perhaps those of Palembang
and equal those of Java.” All accounts say that the soil was
fertile and that it produced in abundance- The land used to
yield usually two crops a year. There was no need of artificial
irrigation and the crops grew by themselvess in the proper
season. Both men and women were diligent in works of the
field. In seasons other than the sowing seasons, the people were
used to spinning and weaving- Among the agricultural pro-
ducts of Bengal the Chinese specially mention — rice which

15

114

VISVA-BHARATI ANNALS

ripens twice a year, two kinds of millet, sesamum, beans,
ginger, mustard, onions, garlic, cucumber, melons and brinjal.
Among other native products the Chinese mention coral,
pearls, crystals, cornelians and peacock feathers. The common
fruits were banana, jack fruit, sour pomegranate and cocoa-nut.
Sugar-cane, sugar, honey, butter and ghee were also much in
use.

The Chinese speak of the various industries of Bengal, paper,
lacquer, sugar, cotton and silk. Paper used to be made from
the mulberry tree. In one account it is said that the Bengal
paper was white and that it used to be made out from the bark
of a tree. It is probably the same tree that is meant. The
paper was as smooth ani glossy as the deer skin. The most
important industry was however the cotton industry and the
Chinese accounts mention a number of cotton fabrics of Bengal,
all of which however cannot be identified. They mention six
kinds of cotton atuff produced in Bengal :

(i) One kind is called pi-pu ( ) or pi-po (-»>-

it was of several colours. It was a cotton stuff which was
according to one account over three feet broad and fifty-six feet
long, and according to another over two feet broad and fifty-six
feet long. It was fine and glossy like painted stuffs- It was
identified with the stuff called betteela by Ibn Batuta
(' T'oung Pao , 1915, p. 440 n.), but pi-pu could not have been the
transcription of that name. Pi-pu would be in Cantonese
pat-pou and this suggests a name like bafta which was in fact
a general Persian name of cotton stuffs.

(ii) Man-che-t'i ( ) — it was a yellow cotton stuff,

four feet broad and over fifty feet long. It was very closely
woven and strong. The original of this name again is uncer-
tain. The latter part of the name looks like chite. Tavernier
mentions it as a painted cotton clotb which was also known as
calmendar ( kalamdar ).

(iii) Sha-na-parfu ( 0>»E# ) — which was a stuff five
feet broad and thirty feet long. It has been identified with

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 115

Persian Shanbaft which is the name of cotton gauze. The
identification may be taken as correct.

(iv) K’i-pai-l ei-ta^-li ( $ f ) ; this name occurs under

various forms such as K'i-ixii-tung-ta-li ( — — ) K’i-pai-k’in
, Che-chu-hei-ta-li ) etc. The correct

form of the name seems to be K* i-pai-k' m-taAi. Although it is
difficult to say what is exactly meant by Ki-pai the latter part
of the name fc’in-ta-U evidently stands for chantar (Beng.
chadar). The Chinese accounts give the measurement of these
sheets as three feet broad and sixty feet long. It is said that
this stuff was a loosely woven and coarse one and was a cotton
gauze.

(v) Sha-ta-eul ( ) was a stuff used for turbans-

Its measurement is given in one source as 5 inches broad and
40 feet long and in another as 2\ feet broad and 4 feet long. It
is difficult to say which one is the correct one. The first
measurement has the chance of being the correct one as for
turbans usually very long pieces are needed. The original of
the name is not known. It looks like chadar.

(vi) Ma-hei-ma-lei mmmm was a stuff four feet broad
and twenty feet long. On the wrong side it was covered with
a nap half an inch long. The Chinese say that it is the same
as tu-Lo-hin (var. mien) ft mm Mi- It is no doubt the
same as the Malmal. Tu-lo-inien is described in the Buddhist
texts as a very soft cotton stuff- In fact Malmal was also a
stuff of the same quality. Tu-lo is a transcription of Sanskrit
tula, cotton. Tu-lo-mien simply meant a fine cotton stuff -

Of other fabrics in use in Bengal the Chinese accounts
mention, silk, embroidered silk handkerchiefs, brocaded taffetas
sa-ha~la ( ^ff Bp* jfOj ) i.e>. shawl, etc.

The Chinese accounts tell us that the people had a big
trade. The market place in the capital was full of different
types of shops where all sorts of things were available. The
Chinese trade with Bengal consisted of gold, silver, satins, silk,

116

VISVA-BHABATI ANNALS

blue and white porcelain, copper, iron, vermillion, quick-
silver and grass mats.

The Chinese visitors describe the people of Bengal as very
generous and courteous and say: “To conclude, Bengal is
rich and civilised. To our ambassador they presented gold
basins, gold girdles, gold flagons, and gold bowls and to our
vice-ambassador the same articles in silver. To our officials of
the ministry of foreign affairs they presented golden bells and
long gowns of white hemp and silk. Our soldiers got silver
coins. If they had not been rich how could they do it in such
an extravagant wayP ,J

A note on K'i-lirk.

In some of the texts translated here, there is reference to
an animal called K’i-lin which was presented to the Emperor
by the king of Bengal. This was an animal not known in China
and it aroused an unforeseen curiosity among the Chinese on
its arrival. Hence a proposal was made by the officials to con-
gratulate the Emperor formally on this occasion. Poems were
written on K’i-lin. The commentary of'the Shu yu chou tseu lu
says that K'i-lin was presented by the Bengal court four times
in the young-lo period. It further tells us that in the 7th year
ch’eng-hua (1471 A.D.) a K'i-lin was born at Chang-to.
It looked like a tiger and had the tail and hoofs of a cow. The
people killed it. In the 4th month of the 6th year kia-
tsing (1525 A.D.) another was born at Wu-yang. It is not
clear if these accounts have been mixed up with fables* But
the K’i-lin presented by the king of Bengal was an African
giraffe.

I.

Ying Yai sheng lan.

“The country is extensive, the population dense, the wealth
and property abundant and great. Travelling by sea from
Su-men-ta-la (Sumatra) and an island (i.e. the Mao-shan,
Pulo-weh) and the Tsui-lan islands (Nicobars) are sighted,
(whence) going north-westward for twenty li (sjc. days) one
arrives at Che-ti-kiang v Chittagong). Here one changes to a
small boat and after going five hundred and odd li one comes
to So-na-eul-kiang (Sonargaon), whence one reaches the capital.
It has walls and suburbs ; the king’s palace and the large and
small palaces of the nobility and temples, are all in the city.
They are Musalmans.

The customs are pure and honest. The men and women
are all black coloured, white ones are rare. All the men tie
up (or cut off jR ) their hair and wear a white cotton turban
and on their bodies a long gown with a round collar and held
around them by an embroidered sash. On their feet they wear
leather slippers-

The king and his highest officers follow in their caps and
clothing the Muslim style. They are very clean and neat. The
language in universal use is P’ang-kie-li (Bengali) ; there are
also those who speak in Pa-eul-si (Farsi = Persian).

In trade they use a silver coin called Tangka, weighing
three candareens, an inch and two-tenths in diameter and with
writing on either side. With it they settle the price of goods
according to weight. They have also sea-shells called k’ao-li
(cowrie).

Their marriages and funerals are both according to the
Muslim religion.

The climate is constantly as hot as in summer.

Their punishments include beating with heavy bamboo and
banishment.

118

VISVA-BHARATI ANNALS

Their officials have seals and communicate by despatches.
Their army has pay and rations. The commander of the army
is called Parsse-la-eul l (sipah-salar).

There are geomancers, physicians, diviners, all kinds of
artisans skilled in every branch of work. There are people
who ^vear a shirt with l lack and white patterns and held by
a scarf with a fringe round their waists of coral and amber,
coloured beads and with bracelets of beads fastened on their
wrists. They are good singers and dancers to enliven drinking
and feasting, 11

There are people called Ken-siao-su-lu-nai ( )

who are mounte-banks. Every day at the stroke of five they
come around the gates of the houses of high officials and of the
wealthy people blowing so-na 2 (5Wna-flageolets) and beating
drums and then pass on to another. When comes the breakfast
hour they go to each house to be rewarded with wine, food,
money or other things. Besides these there are also every
other kind of players.

(Thus there are people who) go about the market places and

1 Rockhill restores pa-sseu-la-eul ( «E S'] % ) as sipah-salar —
“army leader.” Dr. Bhattasali (ibid, p. 17 1, n. 2) thinks that the original
word was Fauzdar. This is not phoentically justified. Besides Fauzdar
was an officer of much lower rank than the Commander of the Army.

2 Rockhill notes a different version from a separate edition of the
text which runs as follows: “There is a clan of people called Ken-hsiao-
su-lu-nai or musicians. Daily in the fifth watch they come and stand be-
fore the front doors of the chiefs and wealthy people, one of them blowing
a so- na (flageolet), another beating a small drum, at first crescendo, then
slowly, then in measured time. After that they gradually press the
measure, then stop.” So-na is no doubt Persian zurm, (Laufer, T* oung Pao f
1916, p. 480), Bengali Sanai but the original word for Ken-siao-sH-lu-nai is
not known. Rockhill suggested that su-lu-na may be the same as so-na
i.e. surna but ken-siao remains unexplained. Such musicians as a social
.class are still known in Bengal, but the Persian name by which they were
known in the 15th century has been forgotten.

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 119

to the homes with a tiger held by an iron chain. They undo
the chain and the tiger lies down in the courtyard. The naked
man then strikes the tiger who becomes enraged and jumps at
him and he falls with the tiger. This he does several times,
after which he thrusts his fist in the tiger’s throat without
wounding him. After this performance he chains him up
again and the people of the house do not fail to feed the tiger
with meat and reward the man with money. So the tiger
tamer has a promising business.

Their almanac has twelve months, without any intercalary
ones.

The native products are red millet, sesamum, beans, glutin-
ous millets, and rice which ripens twice a year- The vegetables
comprise ginger, mustard, onions, garlic, cucumbers, and egg-
plant. They have spirits made from cocoanut, from the nut of
a tree and kajang 3 wine. Betel-nuts take the place of tea (as
with us in China).

The domestic animals comprise the camel, horse, mule,
water buffalo, cattle, the marine goat, fowls, ducks, pigs, geese,
dogs and cats.

Their fruits are the banana, the jack fruit, sour pome-
granate, sugar-cane, sugar and honey.

Of cotton fabrics they have pi-pu of several colours; it is
called pi-po and it is over three feet broad and fifty-seven feet
long. It is as fine and as glossy as if painted. There is a
ginger-yellow cotton stuff called man-che-ti which is four feet
broad and over fifty feet long; it is verv closely woven and
strong. What is called sha-na-pa-fu is five feet broad and

thirty feet long; it is like sheng-lo ( £ m pongee) and is a
pu-lo (? tu-lo cotton gauze). What is called k 1 i-pai-lei-ta-li is

3 Kajang wine was a common drink in the islands of the Indian Archi-
pelago (Rockhill— - Chau Ju-kua), but its use in Bengal is not known.
Probably it has been introduced here through mistake. This wine used
to be prepared either from the leaves or seeds of the Kajang ( Kia-chang )
plant that grows in those islands.

120

VISVA-BHARATI ANNALS

three feet broad and sixty feet long. (This) cloth is loosely
woven and coarse; it is a cotton gauze.

The stuff for turbans is called sha-ta-eul (chadar ) ; it is five

inches broad and forty feet long and is like our san-so m
Ma-hei-m<i-lei is a stuff four feet broad and twenty-feet long;
on the wrong side it is covered with nap half an inch long; it
is our tu-lo-kin . They weave with silk, embroidered silk hand-
kerchiefs. They have also brocaded taffetas. Their paper is
white; it is made out with the bark of a tree, and is as smooth
and glossy as deers’ skin.

Their household implements include lacquered cups and
bowls, steel guns and scissors.”

II

Sing cW a sheng lan .

“This country can be reached from Sumatra with a favour-
able wind in twenty days. This is a country in India of the
West 4 - On the west, Bengal confines on the kingdom of the
Yajrasana called Chao-na-fu-eul 5 ( ), which is the

place where Sakya attained spiritual w r isdom. In the 13th year
yong-lo (1415 A.D.) under the imperial orders twice issued
the eunuch Hou-hien and others went with a fleet to present in
his names presents to the king, his consort and chiefs.

The country has a sea-port on a bay called Ch’a-ti-kiang
(Chittagong). Here certain duties are collected. When the
king heard that our ships had arrived there, he sent high

4 Rockhill translates it as “Tfiis is also a country of western Yin-tu”
but this would be meaningless in the present context. This should be
taken in the sense of India of the West. India was always looked upon
by the Chinese as a country of the west (si-yu).

5 Rockhill — “Precious Diamond Throne.” This is Vajrasana or Gaya.
Rockhill did not suggest any identification for Chao-na-fu-eul. There is
however no doubt that it is Jaunpur of which the District of Gaya formed
a part

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 121

officers to offer robes and other presents, and over a thousand
men and horses also came to the port. Alter going 16 stages,
we reached Suo-na-eul-kiang (Sonargaon) which is a walled
place with tanks, streets, bazars and which carries on a business
in all kinds of goods. Here servants of the king met us with
elephants and horses. Going thence twenty stages we came to
Pan-tu-wa # (Pandua) which is the place of residence of the
ruler. The city walls are very imposing, the bazars well
arranged, the shops side by side, the pillars in orderly rows,
they are full of every kind of goods.

The dwelling of the king is all of bricks set in mortar, the
flight of steps leading up to it is high and broad. The halls
are flat-roofed and white-washed inside. The inner doors are
of triple thickness and of nine panels. In the audience hall
the pillars are plated with brass, ornamented with figures of
flowers and animals, carved and polished. To the right and
left are long verandahs on which were drawn up (on the occasion
of our audience) over a thousand men in shining armour, and
on horseback outside, filling the courtyard, were long ranks of
(our) Chinese (soldiers) In shining helmets and coats of mail,
with spears, swords, bows and arrows, looking martial and
lusty. To the right and the left of the king were hundreds of
peacock feather umbrellas and before the hall were some
hundreds of soldiers mounted on elephants. The king sat
cross-legged in the principal hall on a high throne inlaid with
precious stones and a two-edged sword lay across his lap.

Two men bearing silver staffs and with turbaned heads came
to usher (us) in* When we had taken five steps forward they
made salutation. On reaching the middle of the hall they
halted and two other men with gold staffs led us with some
ceremony as previously. The king having returned our saluta-
tions kotowed before the Imperial Mandate, raised it to his
head, tl*en opened and read it. The imperial gifts were all
spread out op carpets in the audience hall.

6 Rockhill takes Pan-tu-wa to be Patna but this is certainly wrong*
Pandua, the capital of Bengal is meant.

16

m

VXSVA-BHARATt ANNALS

The king entertained the imperial envoys at a banquet and
our soldiers were given many presents. (At the banquet to the
envoys) eating beaf or mutton was forbidden, nor could they
drink wine for fear of trouble and because it is breach of
decorum, but they drank sweetened rose-water (sherbet). When
the banquet was over, (the king) bestowed on the envoys gold
basins, gold girdles, gold flagons, and gold bowls, all Assistant
Envoys receiving the same articles in silver and each of the
lower officials a golden bell and a long gown of white hemp and
silk. All the soldiers (of the escort) got silver money. Of a truth
this country is rich and courteous. After this (the king) had
made a case (lit. tube) in gold in which he placed a Memorial
to the Emperor, written on a leaf of gold and the envoys
received it from him with due respect in the audience hall,
together with various gifts to the Emperor.

The people of this country are most generous in character.
The men wear a white cotton turban and a long white
cotton shirt. On their feet they wear low sheep-skin shoes
with gold thread. The smarter ones think it a correct thing
to have designs on them. Every one of them is engaged in
business, the value of which may be ten thousand pieces of gold,
but when a bargain has been struck, they never express regret.

The women wear a short shirt, wrap around them a piece
of cotton, silk or brocade. They do not use cosmetics, for they
have naturally a white complexion; in their ears they wear
ear-rings of precious stones set in gold. Around their necks
they hang pendants, and they do up their hair in knot behind-
On their wrists and ankles are gold bracelets and on their
fingers and toes rings.

There is a clan of people called Yin tu (Hindu) who do not
eat beef, and the men and the women do not eat in the same
place. When the husband dies, the wife does not marry
again, nor does the husband marry again when the wife dies.
If there are any very poor among them and with no means of
support, the various families of the village will, in turn
support them, but they are not allowed to seek their food in

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 123

other villages. So (the people) are praised for their broad
public spirit.

The soil is fertile and produces in abundance, for they
have two crops every year. They do not weed on hoe Jtheir
fields but men And women work in the fields or weave accord-
ing to season.

Among their fruits they have the po-lo-mi 7 (jack fruit)
which is as big as a bushel measure and wonderfully sweet;
also the mango (a-mo-lo), though it has a sour flavour it is
very nice. For the rest they have fruits and vegetables, cattle,
horses, fowls, sheep, ducks and sea-fish. In their very exten-
sive trade they use cowrie shells instead of coin.

The natural products are fine cotton cloths (muslins), sa-ha-la,
rugs, tu-lo-kin, cotton stuffs, rock-crystal, agate, amber,
pearls, precious stones, sugar, ghee, king-fishers’ feathers, and
veils of sundry colours to veil the face-

The goods (used by the Chinese in trading here) are gold,
silver, satins, silks, blue and white porcelain, copper, iron,
musk, vermillion, quick-silver and grass mats.”

III.

Si yang ch’ao £ung tien lu.

This country is to the north of the Nicobar islands at a
distance of about 7000 li. It is called Eastern India. It is
a thousand li square. Starting from Sumatra and going by
Mao-shan and Tsui-lan (Nicobar) in a North-Westerly direc-
tion with a favourable wind one reaches Chittagong in 20 days.
It is also known as the port of Ch’a-ti-kiang (Chittagong).
After reembarking in small boats and travelling about 500 li
one comes to Suo-na-eul-kong (Sonargaon). It has city walls,
tanks, streets and markets. Again starting from there and
travelling for 20 li one reaches Pandua which is the capital.

7 Po-lo-mi as the name of jack-fruit is not known. It may be a
mistake for Po-nO-so i.e. panasa.

124

VISVA-BHARATI ANNALS

Both the suburbs and the city itself are large and elegant.
The king has a very big palace which is flat roofed and white-
washed. The inner doors are of triple thickness and of nine
panels. All the pillars of the palace are ornamented in brass
with figures of flowers and animals, carved and polished. Both
the king and his officials follow the Mahomedan style in their
turbans and dress. They all are Mahomedans and observe also
the Mahomedan marriage and burial customs. The people of
Bengal are good tempered, rich and honest. They are famous
in commerce. All men cut off their hairs and wrap their head
with a cotton turban of white colour. They wear long gowns
with a round collar with a coloured sash on the lower part
of their body, and put on leather slippers on their feet. The
women dress their hairs in knot on their heads. They wear
a short shirt and wrap their body with a piece of coloured cloth,
silk or brocade. They wear earrings of precious stones set in
gold. Around their necks they have pendants, on their wrists
and ankle gold bracelets and on their fingers and toes rings.

The climate in that country is always hot. Their almanac
has twelve months without any intercalary month. The
heaviest punishment is limited to banishment only. All officials
have seals and communicate by despatches. The commander
of the troop is called Sioah-salar. There are in the country
physicians, astrologers, diviners and all kinds of artisans who
are skillful in hundreds of crafts. Thev gather in the market
and hold different shops there. Their language is Bengali but
they are experts also in Persian. There is a class of musician
called Ken-siao-su-lu-nai. They go to the houses of the
wealthy people and the high officials and always play their
musical instruments every morning. One beats a small drum,
another a big one and the third blows a pi-li (flageolet). Their
music begins in a low and slow tone but ends swiftly and in a
high pitch. When they finish their musical performance the
hosts reward them with wine, food and tangka.

They use betel nuts to entertain their visitors but when
they invite guests to a formal feast there is dancing and
songs by actresses and dancing girls for the amusement of the

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 125

guests. The actresses wear lined cloth in light red colour
with decorations of flowers. They wrap the lower part of their
body with coloured silken sash. They hang pendants and neck-
laces of either five coloured precious stones or coral or amber
on both the neck and the shoulders and blue and red precious
stones on their wrists.

Tiger play is much appreciated by the public. A man drags
a tiger held by an iron chain and walks along the street. While
the play begins the man loosens the chain and the tiger lies
down on the ground. The man is naked. He strikes the
tiger which becomes enraged and jumps at him. He then
falls on the ground and fights with the tiger several times-
After which he thrusts his hands into the tiger’s mouth without
wounding it. When the play ends the tiger lies down on ground
again. The people then feed the tiger with flesh and give
tangka to the man.

In trade they use either a silver coin which is called tangka
or sea shells which are called cowrie. Their main industry
is the manufacture of cloth. Their soil is very fertile and
can produce every kind of crops. There are two crops a year.
Besides, the country is good for feeding all kinds of cattles

and domestic animals. Their silver coins weigh 3/10 of a tael

0

official weight, and are one inch and 2/10 in diameter with
designs on the obverse. The cowries are taken by weight.

There are four kinds of wine, one is made from cocoanut,
one is made from rice, another is made from the acquatic plant
Jcajang and the last one from Vung seeds. They manufacture
six kinds of cloth; one kind of cotton stuff is called pi-pu. It
is over two feet broad and 56 feet long. It is fine and white.
There is a yellow cotton stuff called man-che-t’i which is four
feet broad and 50 feet long. It is very closely woven and is
strong. Cotton gauze is called shanbaft. It is five feet broad
and 30 feet long. It is like pongee. Another kind of gauze
is called Jci-pai-kin-ta-li which is 3 feet broad and 60 feet
long- It is used as turbans for the head. Another kind of
cloth which is like our san-so and feet broad and 4 feet
long is called sa-ta-eul. The malmai is a stuff 4 feet broad

126

VISVA-BHARATI ANNALS

and 20 feet long. On the wrong side it is covered with a nap
J inch long. It is our tu-lo-ldn.

The native products are coral, pearls, crystals, cornelians
and peacock feathers. As regards fruits they have banana,
jack-fruit, pomegranates, sour prunes, sugarcane, etc* There
are much butter, ghee, and honey. There are different
kinds of melons, onion, ginger, custard, brinjal and garlic.
They have camels. Paper is made of mulberry tree. There is
a tree which bears slender branches and green leaves. It
blossoms in the morning and fades at night, similar to our
ye-ho ( magnolia pumila). Its fruit resembles our

plums ( ). It is called an-mo-lo (amalaka). It is also

called yu-kan 8 ( -Ht. sweet remainder). It can cure

the poison of cinnabar ( ft ) and stone CH>.

When the king of Bengal receives the mandate of the
Emperor of China there are long rows of over a thousand
soldiers in shining armours, riding on horses in the right and
the left verandahs of the palace. Besides there are warriors in
bright helmets and armours with swords, bows and arrows
in their hands, standing there as guards, looking martial and
lusty. There are hundred men holding umbrellas of peacock
feathers in the courtyard and hundred men mounting on
elephants in the principal hall- The king sits on a high
throne inlaid with eight kinds of precious stones and a two
edged sword lies across his lap. Two officials bearing silver
staffs come to lead the Chinese ambassador, at every five
steps they make a salute and stop in the midway. Again two
other officials with gold staffs come forward and lead the
ambassador with the same ceremony as before. The king
politely and reverently receives the imperial mandate and
salutes by placing his hands on his forehead. When the read-
ing of the imperial mandate and the list of presents end,

8 Rockhill takes an-mo-lo to be manga -arnra, but its description as
yu-kan “sweet remainder” and its mention as a medicine show that
amalaka , myrabolan is meant.

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 127

carpets are spread on the floor and the king entertains
the Chinese mission with a feast of bdth smoked and roasted
beef and mutton, rose water, and sweetened water of different
kinds of perfumes.

Their tributes are not regular. In the 6th year yong-lo
(1408) king Ngai-ya-sse-ting (Ghiyas-ud-din) sent ambassador
with tribute. The ambassador reached T'ai-ts'ang in the 9th
year yong-lo (1411). An official of the ministry of foreign
affairs was sent there to receive him. In the 12th year yong-lo
(1414) an ambassador named Pa-yi-tsi 9 (Baryazid) was
sent to China with a tribute of k'i-lin and other things.
Another ambassador was sent in the 3rd year cheng-t-'ong (1438)
with the same tributes as sent on the previous occasion. The
letter which was written by the king of Bengal was written on
golden leaf. Their tributes consisted of horses, saddles,
ornaments in gold and silver, gold engravings, leou-li vases,
white porcelain with blue decoration, sa-ha-la (shawl), cho-fu-
hei-ta-li cloth, tu-lo-kin, crystallised sugar, skull of buceros,
unicorn's horn, peacock feathers, parrots, frankincense, raw
gharu wood (aguru), guggula, khadira, purple glue, dragon's
blood incense ( karpura ), ebony, sapan and pepper.

To conclude Bengal is rich and civilised. To our ambassa-
dor they presented gold basins, gold girdles, gold flagons,
and gold bowls and to our vice-ambassador the same articles
in silver. To our officials of the ministry of foreign affairs
they presented golden bells and long gowns of white hemp
and silk. Our soldiers got silver coins. If they had not been
rich how could they do it in such an extravagant way?

i

IV

Shu yu chou tseu lu.

Bengal is the ancient province of Sin-tu (India). It is
India of the west. India has five Yin-tu (Indies). This is

9 The name of the ambassador Pa-yi-tsi (Cant, pa-ist-tsai) probably
refers to his family name. It may be quite well restored as Bayazid.

128

VISVA-BHARATI ANNAtS

the Eastern Yin-tn country. This is also called the country
of Si yin-tu (India of ihe west). This is the place where
Sakya-(muni) attained enlightenment. Tsa-ti-kiang (Gatigaon)
is at the mouth of the sea. Merchants from foreign countries
come from outside and anchor there. They assemble and
divide the profits of their merchandise at this place. During
the reign of Ming-ti of the Han dynasty the religion of Buddha
came to this country (China). 10 The custom in India is to bum

the dead body on the pyre which is called cli'a-pi ( ?

t'u-pi — stupa). This custom is prevalent even now. The dis-
ciples of Buddha also follow this custom. The ordinary people
of China also imitate this and burn their dead bodies.

In the 3rd year yong-lo (1405 A.D.) of the present Ming
dynasty Ngai-ya-sse-ting (Ghiyas-ud-din), the king of this
country (i.e. Bengal) sent an ambassador to the Imperial court.
The emperor ordered for the presentation of four sheets of
each 11 (of the four varieties of silk) : chu, sse, sha , and lo, eight

io A note added by the commentator mentions in this connection
the LiC'tseu in which there is reference to the supernatural man appearing
to Emperor Mu Wang of the Chou dynasty. The story runs that the
emperor bowed to him and built a very high platform in his honour. The
note then relates the story of She-ii-fang and his companions who are said
to have come to the court of She- Huang- ti of Ts’in dynasty and speaks
also of the golden image that was brought by general Ho-kiu-ping from
the Lien-ki mountains. The commetator mentions all these stories to
prove that Buddhism came to China in the Chou, Ts’in and the First Han
periods and that the story of its introduction during the reign of Ming-ti
of the Later Han dynasty is incorrect. But these legends are no longer
believed to have any historical importance. They are pious forgeries of
later times.

n These are varieties of Chinese silk. Their names cannot be trans-
lated properly. The Chinese stuffs mentioned here and earlier are the
following: j en which is a sort of silk stuff or tissues, chu (
hemp stuff, sse ( ) is ordinary silk, turn ( |§j£ ) coarse silk stuff,

ch’uan ( ||§ ) white silk gauze used either for writing or

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 120

sheets of ch'uan to the king, and three sheets of chu 9 sse 9 sha
and lo and six sheets of ch’uan to the queen. He ordered an
ambassador to go to India and to invite some Buddhist monk.

A Buddhist monk came to the capital . 12 His name was Maha-
ratna Dharmaraja ( He stayed in the Ling-ku-

sse. He had miraculous powers called rddhi ( mm-
He taught the people to recite oih mani padme huh- (Ch. yang
mo ni pa mi hung). Then all those who believed in him began to
recite it day and night. Then Li Ki-ting, a scholar of the Han-
lin Academy said: “If he really possesses spiritual power, he
ought to know the Chinese language. Why does he take the
help of an interpreter to communicate? Besides what he says,
the so called om mani padme huh simply means ‘I have cheated
you’ — Y ang-pa-ni-hung — . 13 People don't understand

it”

painting, kin ( ) different kinds of coloured silk stuff and ling (

fine coloured silk stuffs with floral designs on it.

12 There is evidently some confusion in the account. The Buddhist
monk mentioned here must have been a Tibetan Lama. We learn from
Hou-hien’s Biography in the Ming-she that before being sent to India
Hou-hien had gone to Tibet on an imperial mission in the 2nd year yong-
lo (1404). In fact he was sent several times to Tibet and Nepal between
1403 and 1413 (Rockhill — Toung Pao, 1915, p. 84). The Ming-she
(chapter on Western Countries) tells us in connection with Tibet that a
Bhiksu called Ho-li-ma ) came to the court from Tibet in the

beginning of the yong-lo period. He is said to have possessed many super-
natural powers. Of the many tides conferred on him by the Emperor one
was Ta-pao-fa-wang Maharatna-Dbarmaraja. This seems to be the trans-
lation of a Tibetan name like R in chen po chos rgyal ha. Ho-li-ma must
have come to China with Hou-hien and seems to be the same as mentioned
here.

13 The commentator refers to a similar case recorded in the history of
the Song dynasty. The Si-hia Emperor Yuan-ho ( ) called himself

17

130

Vt&VA-BHAfcATt ANNALS

In the 6th year yong-lo (1408 A.D.) the king of the country
(i.e. Bengal) sent an ambassador who landed at T’ai-ts’ang and
brought tributes. The emperor ordered the minister of foreign
affairs to go there and receive him.

In the 12th year yong-lo (1414) the king again sent his
minister Pa-yi-fcsi with tribute of K’i-lin and other objects.
The Minister of the Bites handed a memorial of congratulation
to the Emperor- The Emperor said in reply : ‘(You only help
me day and night in the administration of the affairs and the
country is benefited by it. If the country is benefited it does
not matter if there is K’i-lin or not. There is no need of
congratulation.” The Emperor presented to the king four
pieces of kin ( ) and 60 pieces of ling ( ||r ) • The officers

also were given presents befitting their ranks.

In the 13th year yong-lo (1415) the Emperor ordered the
eunuch Hou-hien and others to carry his presents to the king,
the queen and the ministers (of Bengal) in a ship accompanied
by troops. When their king heard. that our precious boat had
reached their country, he sent the district officials with clothes
and other presents with thousands of troops to welcome them.
They landed at the harbour of Ch’a-ti (Catigaon). Starting
from there they reached Suo-na-eul-kiang (Sonargaon) after 16
stations. There are city, tanks, streets and markets. All
goods are collected there and distributed. (The king of Bengal)
again sent men to carry presents with elephants and horses
for the reception. After twenty stations they reached Pan-tu-
wa (Pandua). It is the capital of the king. Both the city
and its outskirts are all decorated. There are streets, markets
and innumerable shops. Hundred kinds of goods are collected
there. The palace of the king is made of bricks and limes.
The building is high and broad. The roof of the palace is flat
and polished in white* There are three inner gates and nine
inner courtyards.. The pillars are moulded in brass, with

Wu-tsu ( ) which sounds in Chinese like Wu-tsu ( ) “I am

the grandfather.”

POLITICAL RELATIONS BETWEEN BENGAL AND CHINA 131

decorations of flowers, beasts and animals. There are long
verandahs on the right and the left. In the verandah there were
thousands of armoured horsemen. Outside there were giant-
like men in bright helmets and armours holding swords, bows
and armours. They had an appearance of grandeur. To the
right and the left of the platform there were hundreds of fans
of peacock feathers. Again in the front of the courtyard
there are rows of hundreds of elephants. The king was on
a high seat, decorated with eight precious things, sitting cross-
legged. His sword was placed on his lap. Then he ordered
two men holding silver sticks and in turbans to show the way.
While advancing they saluted at every fifth step. They stopped
on reaching the middle. Then two men came with golden
sticks and received them as before. The king saluted by
placing hands on the forehead and received the mandate. It
was opened, read and handed over to the king. The king
received it. Then woolen carpets were spread on the court-
yard where our ambassador and troops were entertained. It
was very ceremonious. They offered roasted beef and mutton
but there is prohibition of drinking wine as it changes our
nature* They offered instead water mixed with rose juice and
honey for drink. When th© feast was over, helmets, belts,
vases and golden pots were presented to the ambassador. The
Vice-ambassador was presented with helmet, belt, vase and
pot in silver. The officers of lower ranks were presented with
golden bells and long gowns of jen , chu and sse . All the
soldiers were given silver coins. The country is rich and
generous. Then the king with his own hands put his letter
written on golden leaf in a golden casket and sent an ambassador
with products of the country as present to the emperor. Since
then ambassadors came occasionally from that country.

The customs of this country are very generous. TKe men
put on white turbans on the head, use white long gowns and
wear boots of goat’s leather with golden lace. They have much
culture. This is why the people in their business, even when
the price of a thing is very high, never fail to respect their
agreement. They mint silver coins called tangka. Each coin

132

VISVA-BHARATI ANNALS

is 2.8 ounces (Chinese). It is the unit of money used in the
country. The women put on short cloaks and scarfs of colour-
ed cotton or silk with embroideries. They do not use any
white cream but are naturally beautiful. They put on precious
tiaras on the head, necklaces on the neck and dress their hairs
in a knot behind. They use bangles on the wrists and ankles
and rings on the fingers and toes.

The Hindus as a race do not eat beef and their men and
women do not eat and drink in the same place. When the
husband dies the wife does not marry and when the wife dies
the husband does not marry. The orphans and widows who
have none to support are fed by the houses of the village by
turns and are not allowed to go to other villages to beg for
food.

Their fields are very fertile and yield two crops in the
year. There is no need of sowing the seeds (P irrigation) — the
crops grow by themselves in the proper season. Both men and
women are diligent in ploughing and weaving. They have
melons, fruits, vegetables, cows, horses, cocks and hens, goats,
goose, duck and sea-fishes. They use cowries in the market
instead of coins. They have golden and silver goods, tv an,
ch’uan , white porcelain with blue and white decoration, copper
and iron, musk, vermillion. mercury, straw mat, etc. The
mountain is called “Five-peak” (Panca-srnga).

The products of the country are cotton cloths, sa-ha-lo
(shawl), woolen carpets, tu-lo-kin, crystal, candraJuinta

), musdragalva ( ^J§ ), pravala ( ^ ), pearls

precious stones, opaque glass, sugar, honey, ghee, and pea-
cock’s feather. They also produce handkerchiefs of different

colours, blankets, lack-fruits of big si^e and irood and sweet to
the taste and mangoes of which the smell is sour but which is
good (to the taste).

Their tribute consists of horses, saddles of gold, silver and
other metals, vases of opaque glass, porcelain with blue and
white decoration, shawl, the cloth che-chu-hei^ta-li, sien-po
pi-pu, tu-lo-kin, crystallised sngar, buceros, unicorn's horn,

POLITICAL RELATIONS BETWEEN BENGAL ANP CHINA 133

peacocks' feathers, parrots, frankincense, raw gharu wood,
guggnla, khadira, purple glue, dragon’s blood, ebony, sapan
and pepper. 14

V

Ming she.

Bengal is the same as Shen-tu of the Han period. It is the
same as T’ien-chu of the later Hans. In later periods Central
India sent tributes to the Lean# emperors and Southern India
to the Wei. In the T’ang period the country was divided into
five T’ien-chu, also called five Yin-tu- Bengal is Eastern
India. From Sumatra with a favourable wind one can reach
there in 20 days.

In the 6th year yong-lo (1408) the king of Bengal (Ghiyas-
ud-din) sent an ambassador to China with tributes. China also
gave many presents in return. In the 7th year yong-lo (1409)
their ambassador came again with 230 officers. The Emperor
had just initiated a policy of communicating with foreign
countries. So he sent many presents to Bengal. Since then
they came every year. In the 10th year yong-lo (1412) just
before the arrival of their ambassador to China the Emperor
sent ministers to Chen-kiang to arrange for their reception.
When arrangements had been made the ambassador arrived
with the news of the death of their king. Officials were then
sent to attend the mourning ceremony of the dead king and
the coronation ceremony of the Prince Sai-wu-ting (m®T)

In the 12th year yong-lo (1414) the new king sent ambassador
with mandate to offer thanks and presents of a ki-lin, famous
horses asnd products of Bengal. The officials proposed to con-
gratulate the Emperor (on this occasion) but the latter rejected
it. Next year (1415) Hou-hien was sent to that country with

14 The Si-yu-lun ( ) which is a sort of commentary on Shu
yu chou tseu lu inserts an independent account of Bengal but it has nothing
new. It is only a summary of the previous account.

134 VISVA-BHABATI ANNALS

presents to the king, the queen, and the ministers. In the
3rd year che-fong (1438) they sent a ki-lin as present. All
officials congratulated the Emperor on this occasion. The next
year (1439) tributes again came from that country. Since then
relations with that country ceased. 15

P. C. Bagchi

15 The rest of the Ming-sbe is the same as the previous accounts.

The Arthapada-Sutra Spoken by the Buddha*

First Book (Fascicule)

Translated by the Updsaka Che-Kien' [ 0 / Yue-che country ] under the
Wu Dynasty (222-280 A.D.)

I

The First Sutra of Kie-t'an ( Super-Greedy ) a
[T.174 b -175° ; Sh.56»-57 a ; Su.54 b -56 a ; B.i.lM5 & ]

[1J Thus have I heard. The Blessed One was living in the
townf of Sravasti at Jetavana in the pleasure-garden of Anatha—

* Arthapada-sutra (H & m ) —See Nanjio, No. 674; Hobo-
girin No. 198 ; for the Chinese text, see (i) Taisho edition of the Chinese
Tripi^aka, vol. iv, pp. 174-189, No. 198; referred tohere-after as T.,

(ii) Shanghai edition, XIV, 6, 66a-68b; referred tohere-after as Sh;

(iii) Photographic reproduction of what is popularly called Sang edi-
tion, vol. 288, pp. 54b-75b; referred to hereafter as Su; (iv) Popular
edition believed to be from Nanking, though there is nothing in the
text to indicate its source of publication (Block print in bold letters) ;
referred to hereafter as B. These are the four copies that have been
consulted while preparing this translation.

For reference to Arthavargiya sutras in Buddhist Literature, see
JA. 1916 (Mai-June), pp. 402-424; *Sur la recitation primitive des
Textes Bouddhiques* by Sylvain Levi. Note his discussion (p. 413) on
the title ‘A^haka/ where he suggests that the title Attha may be taken
as the Pali equivalent of ‘Artha,’ which is confirmed by the Chinese
Translator’s Yi-tsiu (|| Jg! ) as well as by the Tibetan translation of
Divy. (pp. 20,36 of the Sans, text), which gives ‘don-kyi-choms-kyi-mdo/
For Arthavargiya and Par ay ana in the Chinese Tripitaka, see M.
Anesaki in JPTS 1906-07, p. 50ff; le Museon, N. 8. vii, 1906, p. 33ff.
and Transactions of the Asiatic Society of Japan XXXV, 1908, part 3,
p. 8ff. Also Bee traces of Pali Texts in a Mahayana treatise/ by M.
Anesaki, reprinted in ‘Kataip ^araniyam’ (Memorial volume presented
to Mr. Anesaki by his students), pp. 289-304.

For Fragments in Sanskrit of Arthavargiya sutras, see Hoernle,
JR AS. 1916, pp. 709-732; 1917, p. 134.

1 For the life-account of the Translator, Che-kien ( fH ),see
Nanjio, App. ii.18, p. 388. According to Dr. Bagchi (vol. i. p. 283), Yue-che
(JJ ) means Indo-Sythia, for which also see JA, 1897, pp. 6-42 : ‘Notes
Sur Les Indo-Scythes by Sylvain Levi ; also ‘LeB Indo-Scythes* by M.
Edouard Specht in J A. 1897, pp. 162-193.

2 For an identical introductory story, see SnCm. ii. 511ff. ; Kama-
Jataka (Ja. iv. 167-68; also see Kamanlta-Jataka (No, 228), JS. ii.
212ff. Also of. DhpOm. iii. 284-86 (on Dhp. 216).

f The original Chinese word kuo ( 0 ) means a country, but

136

VISVA-BBARATI ANNALS

pin<Jada. At that time there was a Brahman who had in Jeta-
vana a large rice-field, that was already ripe. At any moment
(lit, morning and evening), it was ready to be reaped. The
Brahman got up one morning, went up to the field and had a
look far away at the ears of the paddy. He was delighted at
heart. He said to himself that he had his wish fulfilled.
He looked at the corn, was much enamoured of it and
would not leave [the sight of] it. The Buddha, at that time,
followed by the mendicants, entered the town and begged alms.
He saw from a distance that the Brahman was thus happy.
Then he said to the medicants “Do you see this Brahman ?”
All of them said in reply “Yes.” The Buddha silently enter-
ed the town. After eating food, every one returned to the plea-
sure-garden. The same night it rained heavily and there
was a great [shower of] hail. 8 All the crop in the field was
destroyed. The Brahman had a daughter, who also died that
night. Because of this, the Brahman was sad, perturbed, annoy-
ed and grieved. He began to cry and nobody could stop him.

[2] Next day the Assembly of the mendicants took their
begging bowls, entered the city, and begged alms. They
then heard that such and such a calamity had fallen upon the
Brahman, who cried and was very sad. No Sramana or
Brahman could deliver him from sorrow. The mendicants
finished the eating of food and came back to the place
where the Buddha stayed. They paid their homage to the
Buddha, and explained to Him the mental condition [as ex-
plained above] of the Brahman. Immediately after their
speech, the Brahman came crying to the place where the
Buddha Was. He inquired of the health of the Buddha and
sat by his side. The Buddha knew. his sorrowful thoughts and
then said to him : “There are five things in this world, which

evidently here and in the following sutras, it must be taken as an
equivalent of a ‘town* ox ‘city,’ in which sense this word is often found
to be used in Buddhist sutras.

3 Pali —Sabbarattirp, karakavatsaip vassu J a. iv. 167,

ARTHAPADA SUTRA (1)

1ST

cannot be avoided and from which there is no escape/*
“Which are those five things?” “(i) There are things which
must wane or diminish. Even if one wishes that they may
not diminish, it is impossible, (ii) There are things which
must come to ruin. Even if one wishes that they may not be
ruined, it is impossible, (iii) There are things which must
be diseased. Even if one wishes that they may not be diseased,
it is impossible, (iv) There are things which must grow
old. Even if one wishes that they may not grow old, it is
impossible, (v) There are things which must perish. Even
if one wishes that they may not perish, it is impossible/ An
ordinary man who knows no Path and has no wisdom sees
things waning, coming to ruin, getting diseased, growing old,
and perishing. Then follows suffering, tribulation, grief,
lamentation, beating of the chest with hot breath, and torment-
ation, with no avail. Why should it be so? Because, he sits
without hearing and knowing the Truth.

[3] Thus, 0 Brahman, I hear that he who has grasped
the Truth does not become sorrowful, even when he sees
things waning, coming to ruin, getting diseased, growing
old and perishing. Why should it be so? Because, he has
already heard and known the truth that [such bewailing]
is harmful not only to his family, but to the whole world.
The world is born along with this waning of things. How
can I alone be free from it? The wise man thinks over
the truth thus : ‘I am already suffering, causing grief
to myself. I am feeble. I do not eat anything. My face
and eyes have lost their lustrous appearance. Over me the
enemy is delighted. Kind people share my sorrow, share
the grief and misfortune of my family, and wish that such a
calamity may not occur again/ Thus when he has seen the

4 imdni , Bhikkhave , alabbhanlydni thdndni. Katamdni

pafica P Jarddhammaifi md jirl ti alabbhaniyam thdnam...vyddhidhammaifi
md vyddhlyl tu*.*, maranadhammam md mtyl fc hay ad hammam md

khiyl ti...nassanadhammam md nassi ti alabbhaniyam fhdnaiji* (A. iii.
54, 60);

18

138

VISVA-BHARATI ANNALS

truth, that things must wane, must come to ruin, must get
diseased, must grow old and must perish, he would never be
grieved. On this account the Buddha said to the Brahman
the following stanzas ( gatha ) :

(1) Because of sorrow and grief, there should be no piteous

lament

Over things, small or great, that have been [already] lost.

Of no avail are the sorrow and grief, that merely
gladden

The enemy's heart, and do make him rejoice.

[See A. iii. 56, 62]

(2) The man of faith, who has wisdom and Truths [realised],
Has no sorrow, old age, disease, nor death or disolution.

Happiness doth one crave, but tribulations doth one
create ;

A flower doth one see, and its colour doth he admire.

(3) The colour is so momentary, that even a stroke

or a bird’s flight cannot compete ;

The precious things should one seek, knowing that
they will not die.

Knowing the passing away [of things], the sorrowful
things he doth not pursue.

But mindfulness doth he practise, and the transcendent
Treasure doth he gain.

(4) Truly doth he know that they do not deserve

to be pursued —

These men of the world who, like you and me,
are all alike ;

From sorrow and grief, he studiously doth keep
himself off,

[For], of what avail can all this, of the world, be?

[Cf. A. iii. 66, 62]

[4] Further the Buddha spoke to the Brahman on several
sutra-dharTtias , such as talk on charities, 5 good conduct, heavens,

5 Pali — Ddnakatha , sllakaihd , saggakathd , kdmdnam CLdinavo ,
ok&ro , sabkileso. (D. i. 110, 118; D. ii. 43, 44). The same or similar
expressions are also found in later chapters (X. 4, XIV, XV).

ARTHAPADA SUTRA (1)

139

advantages and disadvantages and lack of solidity of worldly
pleasures. When the Buddha came to know that his mind had
became soft and inclined [towards Him], He made him see the
Four Truths. The Brahman’s mind understood them. Then
he attainted the First Path — Srotfipatti-marga ; just as a clean
piece of silk cloth 6 well receives the dye at once. Then he got
up and with his head and face touched the feet of the Buddha.
Holding his hands folded, he said : “Now I see the Truths,
just as one takes a mirror to find oneself in it. 7 Henceforward,
I take refuge iu the Buddha, His Law, and His Order. Receive
me as a pure, faithful disciple, so that I may observe the five
rules of conduct. As long as life and body exist, I shall live
here, without violating rules of purity.” Then he got up, went
round the Buddha three times and went away. Then the
Order of the mendicants said to the Buddha: “Well-delivered
and washed is the mind of this Brahman ! Just for this he
came. He has now become happy and delighted and gone
away

[5] The Buddha said to the mendicants : “Not only now, but
also in long long past, did I relieve the Brahman from sorrow.
In the land of Jambudvlpa, there were, five kings. One of
them was called by the name, Kie-t’an ( Super-Greedy ). 8

He did not rule his country rightly. The great ministers and

6 Pali — Suddham vattham apagata-ka\akam sammadeva rajanam
pafigaijiheyya . (D. i.110, 148; ii. 43, 44).

7. Pali— Seyyathd pi—itthi vd purtso vd daharo yuvd man<}anajdtiko
dddse vd parisuddhe pariyoddte , acche vd udapatte sakam mukhanimittchn
paccavekkhamdno. (D. i. 80; S. iii. 105).

8 For a similar story, see Mandhatu-Jataka (Ja. ii. 310-14,
No. 258), where Mandhata is shown going to the heaven of Trayastriip-
4at (Pali Tavatimsa, Thirty-three) gods and sharing half of the king-
dom of Sakra, and still remaining unsatisfied, though he lived for a
period equal to the lives of thirty-six Sakras. He thought of even
kilting Sakra and seizing his kingdom. Also see the story of Man-
dhata in Divy. chapter xvii, pp, 210-226, which is a still more mira-
culous narration of the same story.

140

VISVA-BHARATI ANNALS

the common people were all disgusted with his actions. Then
the people began to hold consultations in groups : ‘Every family
from amongst us shall give one soldier/ When the [soldiers]
were thus selected, they all went before the king and said to
him: “Do you know that you do not behave properly P [Your]
greed does harm to thousands of families. Won’t you quickly go
out of the country? If you won’t, we will assail you/’ When
the king heard this, he was greatly astonished and he began
to tremble. The hair on his body (lit. hairy covering) stood
erect.* In his chariot he went out of the country. Being now
poor and humble, he began to weave grass [into mats], and
supported himself by selling them.

[6] The great ministers and the common people selected
his younger brother and honoured him by making him the
King. He then ruled rightly and did no wrong to his sub-
jects (lit. ten thousand families). Thereupon, the king
Kie-t’an heard that his younger brother would become
the King. He then became glad at heart. He thought to
himself : “It is possible to beg of my brother something
with which I can support myself.” Then he wrote a letter in
which he explained himself. Then he begged of him one
village, so that he could maintain himself. The king, out of
pity for him and for his humble condition, gave him one
village, which, when got, he subsequently ruled well. Further,
he begged of him two villages, four, five upto ten; twenty,
thirty, forty, fifty, upto one hundred villages ; two hundred
upto five hundred villages. Then again, he begged of the king
half of the country. The king then gave it. He then ruled it
well. Thus he [carried on] for a very long time. Kie-t’an
had this thought: “I should marshall the forces of half of the
country/’ He attacked the country of his younger brother
successfully, and got, later, his old country back. Further, he
thought : “Why should I not marshall the forces of the whole
country and attack the [other] two, three, four countries P“

* See Chapter X, para 7, note 9.

ARTHAPADA SUTRA (1)

141

Then he went and successfully attacked all [the countries].
Further, he ruled the countries well. He, further, thought:
“Wlty should I not marshall the forces of all the four countries
and attack the fifth ?” He then went, attacked it and got
success.

[7] Thus, now. all the land and earth was exhausted. The
four oceans and all within belonged to the king. Then he chang-
ed his title and established [a new one] as the ‘Great Victori-
ous King*. God, Ti§ya (i. e. Indra) wanted to test him and
know whether he had, or not, obtained contentment [so as to say :
‘Enough’]. Then he assumed the guise of a young Brahman of
the family of Kiu- yi ( H X ) Kau^ika, P. Kosiya)®. He desired
to see the King. With hair loosened [on the back] and taking a
golden staff and a golden jar, he stood at the palace-gate The
door-keeper said to the King: “Outside, there is a Brahman
of Kiu-yi family, who desired to see Your Majesty". The King
said "Very well !" He invited him tofcome] and sit before him.
After having finished the mutual greetings, he said to the
King: "We have come from the sea-shore. We see a country
happy and flourishing. The people are prosperous and several
people possess a precious treasure. It is fit to be invaded."
The King reflected and wished further to get a kingdom. The
King said : “I should very much like to get it." The King
of the gods said : “You can keep many ships ready with forces
marshalled. Keep waiting. After seven days, we shall take
Your Majesty to go there." Having said this, the King of the
gods disappeared.

[8] When the [eighth] day came, the King marshalled his

9 Kiu-yi— Pali Kosiya or Sanskrit ‘Kaugika’ seems to be meant
here. In the Chinese version of the Mahaparinibbana-sutta, we find
Kiu-yi ch’eng ( city) used for Ku^inagara, Pali Kusinara. See
Dirghagama (bold-letter block print, Suchow edition, 1887) 2. 9a. 8; 3.
9b. 2. The first of these characters .'is pronounced exactly as the first
of the characters in the name as given in the text above. Kau&ka is
found as a gotra name. See Salikedarajataka (No. 484) Ja. iv. 276,
280. Also see Bjrh. Upa. 2.6.1 ; 6.5.1.

142

VISVA-BIIARATI ANNALS

forces in several well-equipped ships, but did not see the
Brahman coming. At this time the King became very sad and
grieved. He was unhappy. He was beating his chest and said
thus: ‘‘Alas! I must now destroy the Great Country. Kiu-yi
was not properly seized before. When the date came, he is not
tobeseen! ,, At that time, the people of the whole country
sat turning their faces toward the King. The King cried; all
cried. When the King was grieved, all of them were grieved.
When the King was in sorrow, it never stopped. [But, when]
he heard the sutras and gabhds , he thus thought and said :

(5) One’s brooding doth one increase and his cravings

doth he pursue.

Having already attained things, he further craves

after them;

Every day doth he increase [his longing], and ever

doth he rejoice,

When he has attained the possession [lit. mastery]

of things [he wanted].

[9] The King then turned to the people assembled and said
in connection with the idea of the gdtha on ‘craving* : “If there
be anybody that would explain the idea of the gatha, he
would be rewarded a thousand gold coins. ** There sat in
the assembly a young boy named Yu-to ( $£ ) 10 who

then said to the King: “I am able to explain the meaning
of this. Allow me seven days, at the end of which [period],
I shall come and give the answer .* 9 The seventh day came and
he said to his mother : “I must go to the King’s place and
deliver him from sorrow.** The mother said to the son : [My
dear !], do not go. To do a difficult job for the King Emperor
is like kindling fire. His instruction is like a sharp knife
difficult to be approached.* * The son said : “Mother, you need
not be sorry. My ability can get at the meaning of the King’s

10 Yu-to— This seems to be an equivalentfof Uttara which is a very
common name. Vaddbaki-sukara-jataka (No. 283) Ja. ii. 403, also
mentions Utto.

ARTHAPADA SUTRA (1)

143

g&tha , and would thus secure the sumptuous (lit. heavy) reward,
by means of which it would be possible for [our people] to
enjoy themselves. ”

[10] Then he approached the King and said: “I have
now come to give the answer about the meaning of the
gatha .” Then he recited the gdthds :

(6) ‘‘One’s brooding doth one increase, and his

longings doth he pursue.

Having already attained things, he further craves

after them;

Having allowed freedom [to his desires], he

cannot control them,

Like a thirsty man who intends to allay his thirst

by drinking a hot soup.

(7) Even if this whole universe

Were to be full of horses, gold, and silver,

And even if one attains this all, one devises,

Without satiation, a plan for a better life.

(8) As antlers and nails grow [unwittingly].

And increase and enlarge from day to day ;

Just so is it in the life of human beings;

They know not how their desires increase.

(9) Hunger and thirst know no end ;

From day to day do they persist.

If there be a mountain of gold, lending
Support, like Mount Sumeru. to the heavens —

(10) And even if one were to get this all.

One wisely devises, without satiation, a plan for

better life.

Because of desires, he comes to experience,

In regions of darkness, pain never heard of.

(11) If one wishes to listen [to the advice], from desires
One should be far and with them wisely get satiated;

144

VISVA-BHARATI ANNALS

If with desires he gets satiated, honoured

doth he become ;

If desires run [wild], it becomes difficult to

escape them.

(12) A wise man that suffering doth experience,

Pursues not desires and lusts, and thus,

1 9

Like [a Carpenter] who makes a wheel

that is strong,

Is able to make himself firm and stable.

(13) Little by little, desires doth he give up.

Little by little, ease doth his mind experience,

The Path and Concentration, if one wants

to attain,

He has to abandon all objects that he wishes

to gain.”

[11] (14) “Very good! Young Boy!

Giving [due] weight to the experience of the world :
That deeply painful are the objects of desire,

Wise men [do ever] their ^course of action plan.

(15) Eight stanzas [gdthas] you have said ;

For each, a thousand coins do I offer,

The [title] Dhadanta ( ^ ) do I confer

On you, that spoke with such sympathy deep.”

Yu-to replied in gathds :

(1G) “Of no avail is this treasure [to me],

As I can maintain myself.

The last gdtha do 1 [now] say,

As my mind from the pleasures of senses

wanders away,

(17) My mother, O Great King, is
In body feeble and in years old ;

I wish my mother to be rewarded.

Give her a thousand coins of gold.

That will enable her herself to sustain.”

ARTHAPADA SUTRA, (1)

145

The Great Victorious Kin g gave him a thousand gold coins,
which enabled him to support his old mother.

[12] The Buddha said to the mendicants : “The Victorious
King of that time is the Brahman that sowed the corn [in this
story]. This young Yu- to is the same as myself. [Thus]
at that time, also, I delivered the Brahman from grief and
sorrow. Now, also, 1 deliver the Brahman completely from
his grief and sorrow, which beii^ exhausted, he may not be
over-powered again by any suffering.” The Buddha explained
the meaning of this chapter along with this past relation,
in order that his later disciples might say that he uttered
these stanzas to enlighten the succeeding generations. To
enable his doctrine to last long, he also said this Arthapada-
sutra : —

19

146

VISVA-BHARATI ANNALS

(18) One’s brooding doth one increase, and his cravings

doth he pursue.

Having already obtained things, he further craves

after them;

Every day doth he increase [his longing] and ever

doth he rejoice.

When he has obtained the possession of things

[he wanted], 1 (Sn. 766)

(19) The worldly desires who-so-ever covets.

And sits tight over them — that stupid fool.

In his very desires, he gets wrecked and ruined,

As when, with a poisonous dart, his body gets

pierced. 2 (Sn. 767)

AETHAFADA SUTEA (1)

147

[ 3T5W>ft’ ]

I

766 5TOT gpnnmw^r cTC-S % cf I

3^8[r ift fora t stfo arart ^ *rf^f?r IRH

767 cT^T £ TOWTO 1 ^3llc!**» aFgsft |

^ w*n q fc gi g fet ^qf?r iru

l d», -wrrw

* The whole of this , “which is the fourth vagga

of Suttanipata, resembles Chinese Arthapada, Nanjio No. 674.
[Anesaki, A. A. 0. 12.J For the Pali Text, see Suttanipata
Devanagari edition of the present author as well as of the PTS- ;
also see Mahaniddesa of PTS ; also see the text and translation
in Harvard Oriental Series, No. 37.

766-767 Cf.

4 q FfavfTfa $T*P?c) ^ I

cf cf ^r*j $mf- ^T^ITWnf 3^-^fcffilH: II

* * * * 3. 7,1°

^nTH; *r: JPJWTH: H 3lk% cTcT cT3 I

t-cTlcWftc#! ^ 5f^T#qf^f <$WT: II
Sankar in his Cm. on g 3° x- x- «. says —

cP7T -«i){r>*li*i4ih tiw^cl etc*

+ sspfaif ^ and also in Yogacarya, Nanjio No. 1170.
766-771 -Netti 5-6, Nm 1.1-22; J. IV. 172. 766-68 also

Netti 69. 766 a + b = J 467 2a + b . Vis. XVII. 276; J. 476.

767 cf. Nanjio 1265.

cf. Mbh. XIII. 93‘ T . (Cal. 4443.)

«BT*f ^T*RTTH^I W cBW: I

SRJT cf Mbh. 4443° sp*, Netti .

767 Netti, 6. 69, Vis. XVII. 276 all have q i »wwm » Abhk. &
Sphutartha. (on karika 12) also read so. But Chin, supports

148

VISVA-BHARATI ANNALS

(20) From desires he keeps himself far.

As from treading upon a serpent's head.

The pleasures of the world he gets all over,

And by practising concentration, a trance doth he

attain. 3 (Sn. 768, c-d diff.)

(21) In fields and grains and treasures precious,

cows, horses,

[Servants] that depend upon him, relations and

% pleasures,

He gets engrossed — that stupid fool,

Who thus inflicts injury upon his own self. 4 (Sn. 769)

(22) Though powerless, him [surely] do overpower
These enemies, that score victory over him.

To darkness is he consigned and sufferings

doth he experience,

Like a boat, that is wrecked in the midst of the

sea. 5 (Sn. 770)

(23) Therefore, one’s mind must one restrain, 11
And from desires and violations keep aloof ;

With exertions, he must seek the yonder shore

And row the boat on to that which is safe. 6 (Sn. 771)

The Buddha said this Arthapada-sutna and the mendicants
expressed their joy and delight.

11 The lines from here are treated as prose in Su and B.

ABTHAPADA SUTRA (1)

149

' 768 d ^ fed |

d fir 1 fdrfere? ^d %rafd«ra , ft \\%\\

769 dtf fees* *t irt^t 2 ^radfesi 3 1

fed 4 ^ 5 ^^ d nd \m

770 awR5T» sf gafefei n?[d *t uft*a*n i
ard *f gwradfo hr fesifed^B iftn

771 (TOT 3J?g STC[T Sid STRlfe qffe«d I

^ q$ro JR fe%R 3 qn?j. n^ii

HTTR^rf ftflhi |

i go, 2 go-ircraf. 3 Ro-^nd^ 4 go.%^.

5 tfo-snrafe. 6 *«.- fyft^T, go >

768 cf. Thag, 457, aft ^it qrfe^sdfe . . . fed . . - *

769* + b cf. J. 480*° + \ 769”. J. 467 4 \ 769 a . cf. A. Y. 174.5 of.
J. 367***.

770° Dhp. 1. 2=Netti 129*° = Udv. XXXI* 3 *. gg# H l

'771 cf. Dhp. 369.

150

VISVA-BHARATI ANNALS

II

Second Sutra of King U day ana 1 2
[T.175°-176 b ; Sh. 57 a -57 b ; Su.56 a -57 a ; B.i.6 a -7 b )

[1] Thus have I heard. The Buddha was living in the town
of Sravasti at Jetavana in the pleasure-resort of ApStha-
pindada. There was at that time a Bhik§u living in the
country of Kau£ambl in a mountain-cavern. He had a long
hair, beard, and nails (lit. claws) and wore a tattered piece
of cloth. At that time, King Udayana desired to go out for
a tour, see and visit the mountain Ngo-ki ( ^ 3 $ U3lra P). a
The attendants then ordered the preparations of the roads
and bridges and returned to the king saying “The road has
been prepared and His Majesty may start at his pleasure / ’

[2] The King, however, was attended upon by the beautiful
ladies of his harem. Riding the chariot, they reached the
mountain Ngo-ki. Getting down the chariot, they walked on
foot. One young lady [among them] walked in the mountain,
from peak to peak. She looked [around] and noticed a mud-house
in a rocky place, where there was a Bhiksu with long loose hair,
beard, and nails (lit. claws), . his clothes being tattered. In
appearance, he seemed to be like a ghost. Then she shouted to
the king: “Here is a goblin, here is a goblin The King
then from far away enquired: “Where is he?” The beautiful
lady said : “Near the rocks, in a mud-house. ” The king then
took out his sword and followed her. He saw the Bhiksu

1 SnCm. p. 514 also refers to King Udena. But the stories differ
considerably in details.

2 Ngo-ki — This seems to me to be the Chinese equivalent of U4Ira-
giri, the Chinese characters standing for U6ira. Mvy, 4109. however,
gives quite other characters for the same. This translation is a
very early one. It is found that it very rarely agrees with the Mvy. Divy.
22 mentions this mountain (Uttar ena Uilragiri ). In Pali texts,
Usiraddhaja is mentioned as the northern boundary of Majjhimadesa
(Vin. i. 197; DOm. i. 173; Pj. i. 133; Ja. i. 49 etc.). Also see
B,C. Law’s ‘Tribe® in Ancient Indfo,’ pp. 69-70; Watters, i. 308 gives
U£ira or Sira to be near Mathura.

ARTHAPADA SUTRA (2)

151

described above aud enquired of him : “What sort of man are
you?” He replied “I am a iramana 3 .” The King asked “What
sort of a iramana are you?” He answered “Sahya iramana
The King said “Are you an Arbat?’* “No,” replied he. “I
hope 4 you have attained four trances?” “No,” again he replied.
“Three, two?” Again he replied “No.” “Have you attained
at least the first trance?” He answered : “To speak the truth,
the first trance is practised.” The King became so angry, that
he could not be pacified. “How could this iramana , apparently
an ordinary man, without virtue, but with lust, dare to look at
beautiful ladies?” He ordered his servants to let the string-
eating worms 5 bite at his body. The servants went away [to do
as per king’s direction]. The Spirit (devata) of the mountain
thought: “This bhiksu is inuocent. He will be frightened to
death, I must protect him and make him free from danger,”
Thereupon the mountain-deity transformed herself into a big
boar, who slowly went towards the King. The attendants then
said to him “A big boar is coming towards the Kingly
[Majesty].” The King then gave up the mendicant, took his
sword and ran after the boar. The mendicant saw^that the king
had gone far away. He then came out quickly and reached
Anatha-pindada’s pleasure-resort in Jetavana in Sravasti. He
told the Bhihsus the whole account from the beginning to the
end. The BhiJcsus told the same to the Buddha.

3 Cf. a similar account of Udena’s encounter, in Udakavana in Kau-
Sambi, with Pimjoia-Bharadvaja w ho had to run away, when threatened
to be bitten by red ants. (See SnCm. pp. 514-15). In Cullavagga
of the Vinayapitaka (ii. 290-92, Chap. XI, 12-14), King Udena
is represented as first being worried over the news that the ladies
of his harem had given Ananda 500 hundred sheets of cloth, but later
when he himself visited Ananda and had a talk with him over the
matter, he was satisfied that there was no likelihood of Auanda’s misusing
the gift.

4 Ning ( $ ) is used here for a question or kaccit (Pali kacci).

See later chapter XIII, verses corresponding to Sn. 164, 166, 158 etc.

5 Cf. SnCm. p. 51 5—Taml>a-kipillikehi tam khodapessami ti .

152

VISVA-BHABATI ANNALS

[3] The Buddha thinking that this incident had some
causal relation with something significant in the past life [of
the mendicant], let the mendicants know the siitra-marQa,
which he uttered to enlighten succeeding generations. Also
that the Path preached by him in the Sutras may last long, the
Buddha, at that time, uttered this Arthapada-sutra :

(1) To his house being bound, many things he craves* for,

In delusion is he merged, and in wrong course

stands firm.

By delusion overcome, from the right path® he strays ;

Thoughts of craving are hard to be tenderly

treated. 7 (Sn. 772)

(2) To this life and birth attached, doth he sit.

And those that are firmly bound to worldly things,

he hardly can release ;*

Things of the past or future, he never doth glance,®

But to the present is kindly disposed as sure as [ever] 10

before. (Sn. 773)

(3) Excessively greedy, as by delusion is he blinded ;

Not knowing that wrong things are accumulating
* - to his credit ;

Though suffering, with this longing doth he sit —

“From here, what [place] shall I go to 1 1 ?” (Sn. 774)

(4) A man that is born 12 should know this :

“The world that is amiss is hard to lean on;

Leaving the right, no thoughts of attachments I

should cherish;

Short is my life and Death very near." (Sn. 775)

* This supports the Pali reading bahuna'bhichando. But see Nid 1
(p. 24) which accepts bahund'-bhichanno and explains it as bahukehi
kiletehi channo, ragena channo, dosena channo, etc.

6 Pali has viveka.

7 T and Sh. read ^ ; B and Su read.® 8 B and Su — ££ fjfc.

9 This is perhaps due to the misunderstanding of the original.
Pali apekkhatmna is equal to apa+ikkkham&na, and not a+pekkhamana
as the Chinese rendering seems to take /f% See Nd. 1 i. 33.

10 m ( vi. g ) & n m £ is not quite clear.

11 Lit, ‘stick to* ( jjc )• 12 \ Pali jantu

ARTHAPADA SUTRA ( 2 )

153

II

[35S*!§Tf* J

172 sm* 55m qjsnfirewt 1 1 ?rrr t T kdflw Wosrf i
ft f^TT % cmrf^it kt | ^TOT fk 55t% *T fpifPn \\\{\

773 {5&ift«iRi i ^ q f% ajssmteen |

TsgT gt wTrftj i ^ gft^’gr srcq 3 iRh

774 *nfcg f?rg[T «igcn < 1^5351 * srar^ifon 4 ^ fa feg i 5 1

q ft% * w fer 1 f% § wfaw* vxt n^n

775 crem f? 3Fg 1 «f fe% snssrr faew’ra 1

si ercsr tg ?rk&. j 1 3tot fr? 6 atfedmg ^kr n«n

* . =w4<t^

1 also Chin.

3 ^o-qipafj omitting q-.

5 qo-'^jin, °fa*rr.

772*= T. Udv. I 28
775 d M. 82 130 . Thag. 782° (

20

2 ?fro-gi^ 0 .

4

6 ?f,

775" = ,T. 527 540
if ) cf. S. N. 804*.

154

VISVA-BHAKATI ANNALS

(5) Widely unfolded is the suffering in this ^orld—

Life and Death and this flood of craving.

Till the time of death, over hatred doth one brood.

Because of craving for this world, that is widely

spurned. (Sn. 776 S. D )

(6) “Amongst one’s belongings, with pain doth one throb,

Like fish in scanty water from which stream is cut off; M

With an insight [into this truth], one’s belongings

doth one cut off;

How will he then aspire after the three realms 13 ?(Sn.777)

(7) Having removed 14 the longing for both the extremes.

With no attachment, full comprehension doth he possess;

Never doth he practise what he himself doth condemn.

In what he sees and hears, he never gets soiled. (Sn. 778)

(8) Understanding perceptions, of crossing the flood

doth he think,

In personal belongings, the ^Honoured One doth

never get mixed up ;

With vigour, he takes out [the dart] that lies within. 15

Thus doth he shape himself, until no doubt is left

in him. 16 (Sn. 779, d-diff.)

The Buddha said this Arthapada- Sutra and the mendicants
expressed their joy and delight.

13 Realms of Desire, Form and the Formless ( kamabhava , rupabhava ,
arUpabhava ).

14 All the four texts read li > but we think it is obviously
a mistake for another character with a similar pronunciation, namely
$£ which agrees with Pali vineyya.

The ‘extremes’ referred to in this line are phassa and phassa -
samudayo etc. as explained in SnCm. 517, and Mabaniddesa i. 52, but
we think they may as well be the two extremes of the heresies of eter-
nity and of annihilation ( sassata-difthi , ucchheda-difthi ). Cf. Gilgit
Mss. vol. ii. —

T AstiW] ndstl ti ubho’pi antd [6uddhl]-a&uddhi ti ime’pi antd

tasmd dubhe anta vivariayitvd maddhye'pi sthdnarri na Icaroti

pantfitah. ( Samddhirdjasutra , 9. 27)

15 We have a very interesting expression in Chinese for the word
salla in the expression abbdlhasallo, Pa-wei-ch’u ( tft ffi ) i.e. pull-
ing out that which has not come out, i.e. pulling out that which still lies
within, i.e. the dart that pricks within,

16 Che-she-nai-wu-yi ( !£ 75 ill)

AKTHAPADA SUTRA ( 2 )

155

776 q ^nfil qf fr fi gyi Tif I 93T gif «%g I

gfcn *rn ii^fg& esqfo 1 ^«flaa«g T$ 3 *fsn*%s imi

777 mnfqfc T^m 1 j^d^r snaftgfc <sHunM 1

qctsfq ^st 8 sTOTrt 1 «%g 3 » re i fan$«nu*ft 11^11

778 swtg sn%g f&m 1 q fts st w * g RT gfi i ^ t »
qy g pwgt gg$sOTret 1 *t fec q g ft 5 %g!f§ \m

779 srssf qfts s n f %d^ r stN i qfimt g gfa gft qfoqft 1

siapfg^i# w rcq u ^ft 1 snftraRft 6 stafiw qt ^ ikii

ggj^gxf fqf|?r 1

1 #®-d<!4<!d.
4 qo-qf^sssn.

2 #°, *To.°#.

5

3 H°-f^n*.

6 *ft», q*-°flr.

776 d =901 d . 777* + b cf. 936 a + b . qs^HR qsr f^TT *T^% waftg% q*TT.
777 b . cf . Thag. 362 d . Dhp, XV. *49 d J. 538 1010 . Dutr. c T0 . 6°.
ST%% a mn; Mbh XII. 175 iaa (Cal.65 33c ). 277 n °. m* gq.

778 cf . 913 ; See Gilgit Manuscripts, vol. ii, *. V®.

778 d cf. 260 d .

779 d =S, II. 3. 6. 10". (I. 62.) = A, IV. 45, 4" (II.49.)=IV. 46 ld
(II. 50) =V. M. VII. 36. Smp. I. 54 ad .

156

VISVA-BHARATJ ANNALS

III

The Third Sutra about Su~t 9 o-li (SundLarl) 1

[T.176 b -177° ; Sh.57 b -58 b ; Su.57 a -58 b ; B.i7 b -12 b ]

[1] Thus have I heard. The Buddha was living at Sravasti
in Anathapindada’s pleasure resort, in Jetavana. He was res-
pected by the King of the country, great ministers and noble
families. In this matter nobody was lethargic ( {g$ ). Rice,
clothes and coverings, sleeping cots, medical requisites were
all available.

[2] At that time the Brahmans had assembled in their
Discussion-hall ( P . sauthdgdra)* and were discussing thus :
“Formerly we were respected by the King of the country,
great ministers, noble families and common people. Now
they have given it up and do not do it. They have all now
turned to and respect Sramana Gautama and his disciples.
Now we must devise some means to foil this attempt . ” Then
they said: “We must now, however, search, from amongst
our circle, a very beautiful and graceful young lady, kill her,
bury her dead body in Jetavana and accuse Sramana Gautama
and his disciples [of the same], and thus cause an evil name
to be spread amongst and heard by [all people]. Thus their
entertainers would be alienated from them, and would no
longer honour them. His disciples would not get anything
to eat. All of them would honour us. We shall then become
world-honoured, ruin him and no other thing in the world
will over-power U8. ,,

1 For the story, see Ud. iv. 8 (pp. 43-45); Ja. (No. 285) ii. 415-17 ;
See also SnCm. 518-20 for a brief mention of the occasion of the story ;
also see DhpCm. iii. 477ff. ; Burlingame 30.189 (on Dhp, 306). For
Gmca and Sundari, see Feer, JA. 1897, pp. 288-317. Bhaisajya-vastu (edit-
ed in Nagarf characters by Dr. N, Dutt) reads for Cifica, Canca and
gives the story in brief (pp. 161-162) .

* For the explanation of this word, see MCm. iii. 16, where it is
explained as a hall for discussing civic matters. SCm. iii. 301 mentions
its use as a hall where art or craft is" learnt. Also see note on this word
in X. 2. Cf. Samsthagara in Gilgit Mss. iii, part 2, p. 1 86, part 3, p. 18.

ARTHAPADA SUTRA ( 3 )

157

[3] All then went to the most beautiful lady (lit. good
head) and said ; “We hope, you know that we are now given up,
and not looked up to [with respect] ; that they have all turned
to Sramana Gautama, as their teacher. Will you not be
able to bring him into disrepute and thus do good to our
group ?" The beautiful lady said: “What do you mean
by 'doing good’?” “Just sacrifice your life and die.” “I
cannot do that,” replied she. They said : “If you cannot,
from now on till the end of your life, we shall not count you
as one amongst us.” The woman heard this and became
unhappy. She [then] said: “Be it so ; I must do my duty,”
The group of disciples said “Well-done!” They all gave
instructions to the girl. “From now on, morning and evening,
go to the place of the Buddha. Several times go into Jetavana.
Let the public (lit. thousands of families) see and know you
going thus. We shall kill you and bury you in the Jetavana.
Let Gautama be thrown into disrepute. ” The little lady
received these instructions, frequently visited the place of
Sramana [Gautama], and let this fact about her [visits] known
to all people.

[4) They then took the woman, killed her and buried her
in the Jetavana. The Brahmans then met together in a
meeting, went to the door of the palace of the King and
showing signs of hatred said : “Amongst our disciples there was
a girl just graceful, good and possessing unparalleled beauty.
We know no place where she may be [found] living or dead.”
“What place did she always go to?” They all replied : “She
always went to and came from the place of Sramana Gautama.”
The King said : “Then, that place must be searched.” Then
the King ordered the officers and soldiers [to do the same]. The
King, while searching went to Jetavana, had the body dug out,
placed it on a cot and had it carried to Sravasti over the four
roads, and all over squares and lanes. Displaying enmity, they
[all] said : “All people have been looking up to ascetic Gautama,
the son of the Sakyas. All said that his conduct and virtues
were generous and unexcelled. How did he then thus misbehave

158

VISVA-BHARATI ANNALS

with a woman, kill her, bury her and thus hide her? Things
being so, how can there be any Dharma , virtue or practice of
conduct P”

[5] At the time of food, all the mendicants took their
begging-bowls, entered the city and begged their food. The
noble families and common people saw them from afar, and
with scorn remarked : “You Sramanas, yourselves, say that you
have the Dharma , virtue, good conduct. But you are violating
it in this way. Of what good is it? How can you get any
longer food, or clothing?’* The Bhiksus heard such [words],
carried their bowls empty, came out of the city, washed their
hands and feet, covered their begging bowls and reached the
place of the Buddha. They all paid their respects to Him,
stood up, and did not sit down. They narrated the whole story
as above. At that time, the Buddha said this gathd :

(1) Thoughtlessly, if the crowd let go their minds and

falsely accuse,

Fighting and piercing with arrows [of words], to be

endured with pain,

And if one hears the commoner shooting good or bad

words,

The mendicant will put up with them, without letting
his mind be disturbed. 2 [Ud. (iv. 8) p. 45]

The Buddha told the Bhiksus that he was being pierced by
false calumny which would not last longer than seven days. 3

2 Tudanti vdcdyo jana asamyatd pare hi saiigdmagatarfi’va kuftjaram.
sutvdna vakyam pharusam udiritarp, adhivasye bhikkhu

adufthacitto. (Ud. iv. 8 , p. b5)

3 See Ud. p. 45 — Neso , Bhikkhave , saddo dram bhavissati , sattdha -
meva bhavissati ; sattahassa accayena antaradhdyissati... ; SnCm. 519 —
sattahameva ayam saddo bhavissati — DhpCm. i. 213 (in Udenavatthu) :
u Ma dntayi, Ananda; ete sattdham yeva akkosissanti , atfhame divase
tunhi bhOfVissanti .

ARTHAFADA SUTRA (3)

159

[6] At that time, there was a pure lady with faith [in the
Buddha], an y,pd$ika named Wei-yen ( |SJ Vi&ikha).* She
heard in the town that the Bhiksus searched for food but all of
them came back with empty [bowls]. She had so much pity
upon the Buddha and his Sangha. Then she quickly went to
Jetavana, went to the place of the Buddha, paid respects to
Him, went round Him and sat aside. The Buddha told the
sutra-dharma, in detail. When Wei-yen finished listening to
the sutra-dharmas, she got up, folded her hands, and said to
the Buddha. “I wish the Blessed One and the Bhiksu-Sangha
take their food from my family for seven days.” The Buddha
accepted [the offer] by remaining silent. Wei-yen went round
the Buddha three times and went away. The seventh day
came. The Buddha said to Ananda: “With the Bhiksus, you
enter the city, and go through all squares, lanes and cross-
roads. He said the following gathds :

(2) By constant deceipt, evil darkness doth one reach;

What he says he doth practise, though rules he may not

violate.

Even in dense darkness, deceiptful tricks he doth play.

And thus gets himself hated, and suffering doth he

reach as well.

(3) While practising things that bring worldly reward,

If unrestrained, he gets himself hated and doth himself

harm;

Evil words cut the very root (i. e. nape) of the head.

Therefore, the doors [of senses] he must always guard

and close.

(4) The Honoured One has often met the [public] revile :

That he is empty and that no character has he,

* Wei-yen *f|| HQ . This is to be identified with Visakha. The
first part corresponds to vi and the latter character seems to us to give
the sense of Vi&kha, a street, a lane; See Couvereur, Chinese-French
Dictionary, which gives that sense. Evidently, there is a confusion
between Vidakha and ViSikha. [Or, can it be explained from its ancient
pronunciation as wei-iam<wi(s)-(g)iam?]

160

VISVA-BHARATI ANNALS

From such words, the Order has suffered within ;

With jealousy ( jjjjjj ) in heart, no peace could

they find within.

(5) To get the reward of this treasure peculiar to men.

He vigorously practises deceipt and gets the same.

Thus he becomes an object of hatred all around,

And, at his worst, he forfeits the treasure he found.

(G) He has nothing but hatred for men that are good.

To the six-fold 4 world and to existences five, 5 to boot.

To the path of life that is evil, doth he himself betake,
Thinking all the while of practising his wicked

deceipt,

Which he hails ( ) as being ten ten-thousands

in kind.

Ananda then received instructions. All entered the city. In
squares, lanes and cross-roads, he said what the Buddha had
instructed. At that time, all the common people and noble
families in Sravarsti, having this thought in mind, said :
Disciples of Sakya-putra are not really wicked. They have
been disciples of Sakya, who has surely not misbehaved.

[7] At that time there were also the Brahmans who in the
discussion-hall were sitting and having a debate and wrangling.
Among them, there was one who said “I shall reveal your
secret (lit. affair). ” He went out and cried aloud : “These
people have themselves killed Sundarl ( M *tif ) 6 * but they are
scandalising the Buddha and His disciples !*’ The great
ministers heard this loud declaration. Then they entered

ifi: ^ 3l This line is not quite clear. Is there any

reference to cha*dhd ayarri loko , paftcavokdrabhavo , the six-fold world and
the existence of physical aspects to add i.e. the five skandhas? Cf.
Sn. 169 — Chassu loko vihattftati ; Sn. 171 — paflca kdmaguna loke mano-
chatthd pamoditd. Also Ps. i.122 (quoted in Vis. VII. 28) — Cha lokd 9 clia
ajjhattikdni ayatanani ; also M. iii. 239 quoted in Vis. XV. 22) — Cha~
dhaturo ayarri puriso ; cf. S. iv. 159.

6 Lit. ‘Beautiful head. , It is an interesting expression used for
a beautiful lady and worth noting. See Watters i. 389.

ARTHAPADA SUTRA (3)

161

[the King’s palace] and told him [the whole matter]. The
King then sent for the Brahmans and asked: “Have you not
killed SundarlP” They then replied “Truly so.” The King
angrily said : “I must heavily punish you. Why do you,
living in my territory, profess that you are following the [good]
Path, while you entertain in your mind the ideas of killing
and causing harm to others f" He ordered another minister
to search, them all, to scatter [his men] all along the city of
Sravasti, through squares and lanes, to chase them out and
drive them beyond the borders of his territory.

[8] At the time of meal, the Buddha, accompanied by the
mendicants who had taken their begging-bowls, entered the city.
There was, at that time, a pure and faithful disciple ( updsaka )
called A-siu-li ( ppj gg[ fij ). 7 He saw the Buddha from afar,
went to him and paid respects to Him and said to the Buddha
aloud that the disciple (i. e., he himself) was so much sad at
heart that he could not distinguish even the names of the four
directions, that he could not recite again the sutra once heard
by him, that he had heard that the Buddha and Bhiksu -
Sangha were hated and pierced by bad name. The Buddha
said to A-siu-li : “No, it is just because of past life/’ The
Buddha then said the gathas :

(7) There is slander for one who speaks little.

There is slander for one who speaks much.

There is slander for one who speaks moderate 8 .

This is the evil in the world — that ther’s none

not censured.

7 DhpCm. iii. 225-328 (on Dhp. 227) has A tula, which, in fact, has been
included in the stanza itself : Pordnametam , Atula, netam ajjatandmiva.
The corresponding stanza in Udanavarga XXIX. 48-49 does not mention
Atula. Also see Bears Translation of Fa-k’iu ^Chinese Dharmapada),
p. 122. For this name, Asuri, see Brha, Upa. 2. 6.3; 6.5.2. [ I owe
thiB reference to my friend and colleague Dr. V. V. Gokhale, of Fergusson
College, Poona]. Also see ‘Harivarman on Vai6aradya, by N. Aiyaswamy
Shastri, who refers to one A-4u-ri (Sino-Indica Studies, i. pp, 129-130).

8 B and Su have ngo jgj evil, while Taisho and Sh. have chung J5&,
honest, upright. But we prefer to suggest an emendation '—chung* *|* ,
21

162

VISVA-BHARATI ANNALS

(8) la the past as well as in the future.

In the present, too, there doth exist none.

Who, throughout life, has faced only slander,

Or, throughout life, has all been praised —

rare indeed ! [Dhp. 227-228]
The Buddha explained in detail to A-siu-li the sutra.

[9] Then he reached the house of Siu-ta M Sudatta).*
Straight he went to the high seat. Siu-ta paid his respects to
the Buddha, folded his hands and said : “We are sorry. We
cannot recognise the face* of the direction. We cannot recite
the sutradharma heard before. We have heard that the
Buddha and the Bhiksu-Scmgha are hated and pierced by the
evil name.’’ The Buddha at that time said the gathas: —

(9) Like an elephant that moves on fighting,

Pierced and wounded and yet unaware,

I, too, must have a patient mind

For worldly men of wicked thoughts. 10

(Dhp. 320; Udv. xxix. 21)

(10) Free from sore is my hand;

Carrying poison, [freely] can I move about;

Poison cannot [in the least] affect a soreless man;

So the doer of good can never a sinner be.

(Dhp. 124; Udv. xxviii. 15).

The Buddha told, in detail, the Sutra to Siu-ta.

[10] Then he reached the house of Wei-yen (fg gjj] ViSaklia).

moderate (Pali mita), which would agree with not only the Pali read-
ing but also with the Tibetan (Udanavarga, XXIX, Beckh 49, Rock-
hill’s trans. 48) which is dal-bus, which means ‘gently, slowly.’ We have
already referred, above, (II. notes 7 and 14) to such confusion of charac-
ters with similar sounds. Also see “Vimuttimagga and Visuddhimagga :

A Comparative Study,*’ pp. 29-30. * Sudatta, Anathapindada,

9 Fang-mien ]gj as opposed to fang-ming > name of the

direction. In the two references, also, in the narration about Vi4akha
and Prasenajit, we have fang-mien.

10 B and Su— $£ g$ , while T and Sh. $£ § , without pleasure
unpleasant ; we prefer the former which agrees with Pali dustllo (Dhp.
320); alto see Ud§navarga, XXIX. 21, Beal 144.

ABTHAPADA SUTBA ( 3 )

163

Straight he went to the high seat. Wei-yen after Raying
respects to Him, folded her hands and said : I am very sorry.
My own self cannot distinguish the faces of the directions. The
Sutra once heard cannot be recited again. The Buddha and
the BhikswScvngha are hated and pierced by evil name/' The
Buddha said this gathd intended for Wei-yen

(11) An ignorant man wishes to give some trouble,

But how can one, pure within, be soiled by things

without?

The stupid fool, himself misled, begins to hate,

But this action of his becomes like fine dust thrown

against wind. (Dhp. 125)

Wei-yen, at the time when the Buddha and the Bhiksu-
Sahgha had finished their meal and washed their [bowls], took
a low seat (P. nlcamasanam gahetva) and listened to the
Buddha delivering the Sutra. The Buddha spoke about observ-
ing the purity of conduct and of practices. She had an
insight into the Paths and then went away.

[11] At that time, the King of the country, named Po-se-ni
( S Prasenajit, Pali Pasenadi), followed by his atten-
dants and chariots, left, with all his dignified manners, the
city and reached Jetavana. He wished to see the Buddha.
The chariots could not reach the place. He came down the
chariot and, on foot, went in. He saw the Buddha from afar,
took off the umbrella and took down the crown. His atten-
dants went aside. He (lit. his feet) left the golden sandals.
He paid his respects to the Buddha in front, and then sat.
He folded his hands before the Buddha and said: “Our
people are very sorry. They are not able to distinguish the
faces of directions and recite again the sutradharma [already]
recited to them. We have heard that the Buddha and his
Bhiksu-Sahgha are hated and pierced by evil name. ,, The
Buddha then said the gathds to the King: —

(12) Short (i.e. cutting) are the words which the evil-

minded say, [cf. VII. 7th verse]

Good are those said by [men] that have grasped

the Truth ;

164

VISVA-BHARATI ANNALS

* When a wordy fight has its course, the Honoured One
Uses no words, good or bad, and so never doth

he suffer.* 1 [Sn. 780]

(13) In his behaviour, how can he — [the heretic] — give up
The worldly [attachments], dominated as he is by

desires P

Undisturbed, he doth embrace his virtues supreme —
Those that are a taboo to him whose desires are

curbed. 11 2 [Sn. 781, except d]

All the people in the country of Sravasti had these thoughts
of doubt about the Buddha and the Bhiksu-Sangha : “What
is it due to that they are suffering from the dangers of ill-
fame ?” All the people compared this with the supernatural
powers of the Buddha, which were great and majestic. [He
was] like the Moon that could go, among stars, unobstructed.

The Buddha knew all their thoughts and then he said this
Arthapada-sutrcn :

(14) If a man observing his rules and practices of conduct.
Declares them first, without being asked about them.

The righteous question the same and call it unlawful —
So are they who to the mendicants go and self-purity

declare. 3 (Sn. 782)

(15) Due to quiescence ( jfc ), worldly things he never

doth hug,

Nor does he boast of his strict observance of conduct;
The wise believe this to be the lawful course,

When they instruct the people with attachment

none. 4 (Sn. 783).

(16) The Law 12 he utters is neither hidden nor decayed;

* \_Astl ti ndstl ti vivada e§a iaddhl a}-$uddhl ti ayam vivddak

vivddaprdptdna na duhkha idmyati avivddaprdptdna dutykham

nirudkyate

(Gilgit Mss. ii. SamadhirUjasutra, 9. 28)

11 The last line is quite different from that in Pali. In the
Atthakavagga, both these stanzas form a part of the main Sfttra , .

12 This whole stanza is not clear. It does not agree with Pali.

ARTHAPADA SUTRA ( 3 )

165

III

780 5T^f?cr %1 g g tR t fa t*% 9 | 3T«it.sft 8 %* ^TTOfl 1

^ sr arrer gft 5?t 3$ft i asm gft srfti ftrat 5%% \\K\\

781 ft ftf| q R ^ti^« T 1 ^ftwr ftftft \

wi ww rr ft < j$5gqw t 1 *tot ft aftm a*n sftc?i irk

782 ft g^ift 3c?g 1 srcigjfV 5 g 7 <fts 8 crran 9 1

sw fcqqwj cTOTf 1 ft STTgJTR TRT 9 ll^lt

783 *T?ft 5| St filft 5 |d 5Tt I *ftsfft l

awfora wr gftft 1 srftr 5^% ii«ii

l * 0 -%. 2 frt®_^. 3 fao-sis^sfa. 4 5 *o-^Fratft.

6 JT°-°T 5 t. 7 IT®- Omits. 8 ^o-q^f. 9 qo-qj^ t

#=sr4^ 3 .

780*-° cf. 832; cf. Gilgit Manuscripts, vol. ii. «.

783 d = M. Y. I. 2. 3 e (WZKM. XXIV.)

166

VISVA-BHARATI ANNALS

The Honoured One is censured, and yet thinks :

‘I have neither joy nor fear*.

On his practices, he looks and finds them never

amiss or leaky,

With attachment he never thinks of them. How 1 8
can there then "be anger or joyP 5 (Sn. 784 diff.)

(17) Whatever he had, he has turned away and abandoned.
Of the bright x Law, he has taken with wise

discrimination ( ).

Seeking the right vantage, the void doth he gain,

As he knows all things to be characterised as, and

• rooted in, 14 void. 6 (Sn. 785 diff.)

(18) To nothing is he attached, as nothing doth he possess;
Never doth he crave for life in the three realms.

Egoism and darkness 1 6 all he has cut off.

Say, how can he go and in what place can he

himself lodge? 7 (Sn. 786)

(19) Whatever he should have had, he has broken and

gone forth.

Whatever his religion says, he 'neither loves nor

clings to.

Detachment he has attained and deliverance he has

secured,

By up*rooting, all things he has abandoned and

gone far ahead. 8 (Sn. 787 diff.)
When the Sutra uttered by the Buddha was finished, the
Bhik$us expressed their joy and approbation.

13 T, Sh. and Su read f5J for B.’e reading it- which may also
be interpreted thus : —‘Without attachment, he thinks of them and is
without anger or joy.’ This is very simple, when compared with the
curious Pali expression hup pa-paficca-santirn.

M &L ft (vl. & of T and Sh.) gC £ .

4® wj QK 3* l° r Pail tn&yaft ca m&naft ca , where the former has no
proper equivalent in Chinese.

ARTHAPADA SUTRA ( 3 )

167

784 refa c n 1 ag?n to i sro?n 9 sfoi sratapm 8 1
u^rft 4 TOrfti sufsrefci i ft fta at fw-qftu-sif^f 5 11H11

785 ftffisft sn 6 si ft snftro i ft^ssu 7 siguftte# i
?tot ud ita ft%u^ i ftroft 8 anftsiftm 9 u»# ii^ii

786 q)^i ft 10 siftj $ftfij i q^rm ftf£ uuntft^ \

UP# U UP* U U5W u>ut | 53 ftu s f ^Qm TOjqut 11 \m

787 squt ft uu*u srtfu i «i*$q 4 u tot to# «ft« 4 1
utfftctf sr ft *ro ufN i uutfti ftftfuuu siwn 1 • Il 4 l

gggror ftf|<# i

1 *o-°*r. 2 qog^“. 3 no-qfc&rff. 0 4 d-'tf. 5 *r-»-f«f

qfe5% sfcr. 6 *ro.fcfc.” 7 8 *•,

9 u-°# u. 10 ^o^t, 11 uo-ugtRt, ugqsj. 12 *», Fsb.-

**.

784” =797*. 784“ — Chin, has a simple expression. See note on
Chin. 785 b =837 b =907 b . cf. 801\ 786 b cf. 910\

168

VISVA-BHARATI ANNALS

IV

The Fourth Sutra about the Brahman
Mo-kie M > MagadhaP).

[T.177°-178 a ; Sh.58 b -59 a ; Su.58 b -59 a ; B.i.l2 b -14 a J

[11 The Buddha was living in the town of Sravasti in
Jetavana in the pleasure-resort of Anatha-pindada. There was
a Brahman named Mo-kie. He suddenly died in the Preach-
ing-Hall. His fellow-students then put him on a cot. They
all carried him into Sravasti, through squares, lanes and
cross-roads. They said aloud : ’'Those who saw the Brahman
Mo-kie did all attain deliverance. 1 Now those who see
his dead body will also attain deliverance. Afterwards those
who will hear his name will also be delivered. ”

[2] All the mendicants, at the time of meal, took their
begging-bowls, entered the city and searched for food. At
that time, they heard the Brahmans speaking about the merits
of the Brahman Mo-kie, in the manner described above. After
finishing the meal and after washing the bowls, they returned
to the Buddha's place. Having paid tKeir respects, all took
their seats. Then, to the Buddha, they repeated the whole
story, from the beginning to the end, as detailed above.

[3] The Buddha narrated the whole chapter for this
purpose, [namely] : to make the disciples much more learned
and much wiser, to enlighten the succeeding generations and
to make the sutra-mdrga last longer. This is the Arthapada -
sutra : —

(1) ‘The pure and what is freed from disease' — I notice;

I, the faithful, who see the Truth, and purity of self.

He who knows this has full purity attained.

Having cut off all suffering which his self did

experience within. (~Sn. 788, except c-d).

1 Cf. the story of Candabba in SnCm. pp. 523-25 (on Suddh&tthaka-
sutta): — Yo Canddbham^ passati, so ca sddhandni labhati, sampardyafl
ca saggam gacchati •

AETHAPADA SUTBA ( 4 )

168

IY

( )

788 im mt*i i f^r 1 *rc**r i

*0

qmfinrtf 9 q^r'f^r sresn i fa 8 <r®£rfci snnt uin

1 tfo-flflffcr. 2 qo, f^o-T^Tfir. 0 3 qo-Omite.

*-.«r4q^ v.

788 b cf. 789*.

22

m

VISVA-BHABATI AKNALS

(2) 'By holding a good view, it is possible to make

one pure,

By possessing wisdom, it is possible to be free

from pain* —

[Such] evil views the skilful give up and follow

the path that’s pure.

Cutting off all such heresies, one doth realise the

purity that is highest. ( = Sn. 789 except d)

(3) No deliverance doth he gain from heresies diverse.

From what is seen, or heard, from rites or rituals

and beliefs;

Never gets he tainted by merit or demerit;

Everything he has relinquished, [even] love of

fame.* [Sn. 790 q. d.]

(4) All aspirations he gives up, and no more doth he regret ;
Thus he acts and the four Floods 2 doth he cross.

As soon as he ceases to contemplate on suffering,

He enters into bondage of thoughts, that rule his mind.

(Sn. 791 q. d.)

(5) He who constantly thinks of his.rites and rituals,

High horse doth he ride, or sinks into suffering that he

meets.

By thinking ( ) these thoughts, his rituals doth he

practise a little,

But the discriminating wise have no such words of

pretence. (Sn. 792, except c.)

(6) Doubts he has none for anything; for
What he has seen or heard, or thought over;

# Stanza 790 of Sn. is so different from that in Chinese, We fail
to see anything corresponding to the famous Pali simile : kapVva s&kham
pamukharfi gahdya.

2 The four floods often mentioned in Buddhist books are kdmogha ,
the flood of passion, bhavogha the flood of existence, ditfhogha the flood
of heresies, and avijjogha, the flood of ignorance. See Abhidhammattha-
sangaha, chap. VII. 4 (edited by D. Kosambi, and published by Maha*
bodhi Society, Sarnatb, Benares),

AKTHAPADA SUTSA (4) 171

789 ft|q $ ^ft( 5tft | 5TTOI5T *T *131*1 ft I

TOsft ^ gsqft | ftgt 1 ft «t <TO TO! |R||

790 sr mirft sqssrat gftpn* t ftt gH sftrofc 9 gfr sr i

gs&q*rft*T«sjqftreft 8 1 swraft^* *f fro 5 ^sprorcte

791 gfof q^pi srrt ftRTT% 6 I q3 !lgqT fc 7 5! TOfft *T# |

TOisrafor ft^rarftr 8 i srifa era qge 9 new 1 0 i «u

792 *SEtTOI* W TOlft 3Fj| I TOWRT q^ft ^TO^Pt 11 1

ftgj * %^ft efta tot i q toito q^fq qftjsft nHii

1 *r®- fiff?. 2 #0^(5^, 3 rTo-^rg 0 . 4 tfo-smsf!.

5 *0 Feb.-* 6 *0 fa?ra. 7 qo-* 8
ftePfftr. 9 «f7o>q^f, qo-qg^. 10 11 tfo-qs*/

*T oJ w*»i<H!i), qssrarrt.

789 d cl. 881 a , 889".
790 b =797 fc 887*.

790° cf. 636.

172

VISVA-BHABATI ANNALS

The Truth he has seen or heard, and with energy starts

its practice;

Who can make for him the world, that is no more than
six* decaying things? (Sn. 793 diff. except b)

(7) Himself has no speculation, nor doth he pay homage to

any;

With no hankering, he doth practise what is none but

the purest;

With likes and dislikes cut off, no attachment has he;
Hankering after the world he has cut off, and so no

attachments has he. (Sn. 794)

(8) Nothing does he possess and thus a Brahman is he made.
The Law he has seen and heard and thus properly

accepted;

No passion of senses has he, and likewise,

No attachment for the passions that corrupt;

And thus for him there is nothing that is purest,

To which he may [ever] get himself attached. [Sn. 795]

The Buddha said this Arthapada-mtra and the mendicants
expressed their joy and approbation.

3 Cf. “Cha-dh&turo ayarn puriso," M. iii. 239 quoted in Vis. XV.
22. Also see 8. iv. 159, Salayatana-saipyutta, sutta No. 189 : — ** Evameva
— eha be^isd lokasmim anayaya satt&nam, vydbddhdya pdninam. Katame
cha P Santi, Bhikkhave, cakkhu-viflfleyyd rfipd iffhd kantd manapd
piya-rUpd kdmdpasarnhitd rajaniyd. Santi...8ota-viHfleyd 8addd„.ghdna-
viMleVyd gandhd...jivhdviMeyyd ra*&.,.k&yarvifMLeyy& phofthabbd...
mano-viMeyyd dhammd iftkd,... Also see note 4 in Chapter 111.

AHTHAPADA SUTEA (4)

173

793 ^ fa ^f a^ afr I fafsj %' w a 5?f 5?f m i

cnN^ET faa£ aR??f | %afa 55t^%T 3 Gfawqfrm ||^||

794 a qjcqafsa a J^rdPa 4 I gWrl^aft f d 5 a ^ I

snfisiarti afatf fa^ra i 3TT^r a $s af 3a ion

795 anptrrt to af?a i sicaT’a 9 fro a 6 sgwigfa t
a ?aa*pft a Rre T ac art 7 i a^rta 8 af& 9 q*g»agtef 1 K 11

§5|a>§*Ma%f i

l ato-asa^ Omitting s. 2 a°-ar. 3 a®, I'sb-'far.

4 a°ip?Fa 0 - 5 a^afe. G tf-o, qo-^. 7 #», a»-fir

8 a°-aw faa. 9 ^o.^

793‘ + b =914 a + \

793 b = A. IY. 24 1 *. (II. 25.) S. IX. 10. 5° (I. 203).

793 b + a cf. 802*+ a + 803*.

174

VISVA-BHABATI ANNALS

Y

The Fifth Sutra about the Mirror-faaed ( H ® ) King 1

[T.178*-178°; Sh.59 a -59 b ; Su.59 a -60 a ; B.i.l4M6 b ]

[1] Thus have I heard. The Buddha was living in the
town of Sravasti in Jetavana in the pleasure-resort of Anatha-
pindiada. Many monks, at the time of the meal, took the
begging-bowls and entered the city in search of food. This
thought occurred to them : “We have entered the city too early.
We better go to the discussion-hall of the various [heretic]
Brahmans. ,, [They accordingly went there]. They had
mutual greetings and then they took their seats. At that time
the Brahmans were having a wordy fight ( gj} ) and they
produced a difficult situation (lit. a knot), which was difficult to
unravel (lit. untie)* They hurled slander and words of hatred
at each other. They said “I know this Law ; what Law do
you know? What is known by me agrees with the Path. With
what Path does what you know agree? The Law of my Path
can be depended upon and practised. The Law of your Path
is difficult to be approached. What should be said first [by
you] is said afterwards, and what should be said afterwards is
said first.* You said much about Law which is all not correct.
You leave a heavy burden for others which you yourself cannot
lift. The meaning of what you say cannot be understood. You
know for certain that there is nothing which really exists with
you. You are in a fix (lit. over- powered) ; what reply can you

1 For this story, see Ud. (vi 4) p. 68, which does not give the name
of the king. It simply says u Bhfitapubbam , Bhilckhave , imiwa yeva
Sdvatthiyam afiftataro rdjd ahosi . UdCm. p. 341, while commenting on
afiflataro rdjd says : — ,l Furdtano ndmagottehi loke apdkafo eko rdjd
ahosi." Ja. (No. 257) ii. 297 mentions a prince Adar4amukha, but the
story told there about him is quite different. AIbo cf. Aesop's Fables,
“Spectacles" (pp. 351-52 of the edition published by Cowell & Co.,
1893).

* Cf. D. i. 3; M. ii. 3; 243; Nid. 1 173: -Na tvarji imoip dhamma-
vinayarp djdnasi...pure vacaniyarp, pacchd avaca , pacchd vacaniyam
pure avaca.

ABTHAPADA SDTEA (5)

176

give in return P Yon are hurting and hitting one another by
the sharp-pointed weapon of your tongue.* For one poisonous
[hit], there are three in return. The Bhik§u s have heard your
wicked words. Thus it is not good. Your words have no proof.”
[The Bhik$us having heard this] v got up from their seats and
went to Sravasti in search of food. After finishing their meals,
and keeping the bowls [in a safe place], returned to Jetavana
and entered the Ar&ma . They paid respects to the Buddha
and all sat aside. They then thus said in detail : “Think how
the disciples of these [Brahmans] are themselves suffering.
When will they be freed [from suffering] P”

[2] The Buddha said : “These Brahmans have been stupid
not only in one life, [but in several]. Long long ago, in this
Jambudvipa,there was a King named Ching-mien (|f jg Adar6a~
mukha). He ordered his officers to go over the whole country
and get all the blind men over to his palace. The officers
received the order and went away. They got all the blind
men over to the palace, and informed the King about the same.
The King ordered the great ministers : “Take all these men
and show them the elephant. 0 The ministers then took them
to the elephant-shed, pointed out the elephant to each of them
and let them touch the same. There were some who touched his
legs, some who touched his tail... the stalk of the tail.. .belly...
ribs.. .back. ..ear.. .head. ..trunk and [some who touched his]
nose. To all of them the elephant was shown. All were
taken over to the King. The King asked them all “Have
you carefully looked over the elephant? 0 They replied:
“We have all seen [the elephant] 0 . The King said
“What is the elephant like?” Those who had touched
his legs said : “0 wise King, the elephant is like a pillar 0 .

Those who had touched his tail* the stalk of the tail the

belly.. .ribs. ..back. ..ear.. .head. ..trunk.., nose, said that the ele-

# M. ii. 243 (No. 104): “Allflamailfcm, mukhasattihi vitudantd
viharantit*’

2 The passage here is abbreviated. The Chinese repeats with each
case “0 Wide King, the elephant is like *’

ire

V1SVA-BHABATI ANNALS

phant was respectively like a sweeping broom, stick, round
mound, wall, high bank [of a river] , great winnowing basket,
pestle, horn and rope. Then, there was, before the King, a
wordy fight about the elephant. Every one said : “The truth
is as I have said/* The King at that time said this gdthd:

(1) “I have let the blind men gather together,

[And found] them, devoid of truth,

Declaring themselves [alone] as truthful ;

Each one alone, they contend, sees the truth.

And none of the rest. Thus are all these.

That rode one and the same elephant.

And yet are given to mutual condemnation / 9
Then the Buddha told the Bhiksus that the King Ching-mien
was none but Himself, and the blind men in the discussion-hall
were none but the Brahmans. At that time, they were without
knowledge and given to empty quarrels. Now, also, they are
in darkness. Empty quarrel is of no avail.

[3] The Buddha, then, to convey this meaning, composed
this chapter. Also, with the intention of making his disciples
understand [things better], of enlightening the succeeding
generations, and of making the Sutra-dharma last longer, he
said this Arthapada-sutra : —

(2) Himself in darkness, matchless doth he himself declare.

Drifting in ignorance, when will it be dawn with him?
Himself without religion ( ), and still protesting

that he has learnt all,
Distracted and with no good practices, understanding
when will he have P I (Sn. 796 diff.)

(3) ‘Commendable*, doth he declare all the practices he

follows,

And ‘matchless', what he has seen, heard or practised.
Sunk in and bound with the five 3 worldly abodes ( ^ ),
‘Admirable and surpassing all*, he holds his practices

to be. 2 (Sn. 797)

3 Probably this refers to the five dlayas or Jcdmagutyas, See Sn. 535
‘CAetvfl dsav&ni, alay&ni ;* Sn. 635 ‘Yass&laya na vijjantu ’

ARTHAPADA SUTRA (5)

ITT

V

( )

796 qnHa qftwnat i qg a R a 3i sg i

sNrfa ars^ aat otht* i aw faai^fa g re ft fg M T ft win

797 a^rat 8 <rearfa snfStefcr i ^ 5% ar 1

a%a aw ^g wi gw r 1 fNfaat aWa awrstf 4 1R11

l 2 3 #«, ir°-°fa.

(of. 787 d , 796° )

*=wfai 1.

796* of. 907°. 797“ see 790“. 797* cf. 798“.

23

4 qto- q s wa

178

VISVA-BHABATI ANNALS

(4) In ignorance planted firm, pleasures with passion he

gains,

With studies misdirected, himself beguiles that adept-

ness he has reached ;
With what he has seen, or heard, or truth contemplated.
Even if he observed good conduct, it doth him no good.

3 (Sn. 798 diff. except c)

(5) The heresies and practices of the world, he never doth

entertain.

Though wise thoughts he has, and good practices, too,
That he may raise himself to equality with others.

Or surpass them and thus respect gain —

Such thoughts do never occur to him. 4 (Sn. 799)

(6) This [world], he has already cut off, and what succeeds

is also exhausted.

By relinquishing his perceptions ( ), the practices

only doth he attain ;
With the knowledge he possesses, the wise he doth not

approach ;

Though he has seen, or heard, mere contemplation he

. doth practise. 5 (Sn. 800 a, c.)

(7) For both 4 the ends, the hankering he has given up,
[Running] from life to life, he has abandoned, relin-
quished and kept off;

In both 5 the places, he is not to be found.

On all the dharmas , he reflects and the rightful he
attains and dwells in. 6 (Sn. 801)

(8) To his practices, thoughtfully accepted, or to what he

has seen,

4 SnCm. pp, 617 and 630 (on Sn. 778 and 801 respectively) explain
this as phana and phaMa-samudaya -- contact and the origin of contact
and the like. Cf. Mahaniddesa i. 109 (on Sn. 801). But see our note
above, II. note 14.

5 The Chinese translation is not clear about this. Pali has in the
preceding line idha vd Kurarri vd f ‘here or in the next life,*

AETHAPADA SUTBA (6)

179

798 a qrrsfq «i i if gtanssf t

wm ffc %’ * §?f gn su n f srea i fr q iftn

799 f^f£'.sfa sN»f%i a n srofcai i sncjsi sn Mtes n to grsfa i

snftin i stift *r nsw ursfa nun

800 qsrc ngqT%Rt i srmsf^ f sfcgif sft i

*r % fira^g 4 n sp*vm<i i f^fisfq ssft si qs%fa 11M1

801 i^q^iFd* srfrofci nfw i n nn w w ra ?n §* m 1

ft*l^«ii to 7 «r i ®P ^9 Pi , ^i H^ii

1 tfo-srfsrfarat. 2 qo.^f^. 3 ^ qo-fa^isfy

^rsftr. 4 Cm. fagng, »?<>-f^mg, f^mg, %R«lg.

5 Cm. *far ( but cf. 917*, 1023* ). 6 tfto-?reg»P%.

7 sr-srar. 8 STo-°5^f.

799 cf. 842, 918.
80P cf. 496".

800 4 cf. 840*.
801 d cf. 785\

180

VISVA-BHAHATI ANNALS

Or heard, or wrongly conceived, he gives not the

slightest thought* ;

The wise man contemplating on Law has all the heresies

buried.

Because of this attainment of his, he gives up all world-
ly things he holds ‘vain*. 7 (Sn. 802)

(9) Nothing doth he possess ; how can the dharmas he have P
Of the dharmas he practised before, he seeks and

discusses the meaning ;
By merely observing conduct, the Truth itself he is

seeking.

He has completely gone beyond, and to the crowded
world, he would not return. 8 (Sn. 803)

When the Buddha finished this Arthapada-sutra, all the
mendicants expressed their joy and approbation.

6 * * & natthi anil* pi sailM; also see later, chap. XX # the
stanza corresponding to Sn. 841.

ARTHAPADA SUTRA (5)

181

802 q* g% st i wfiw T 5 #i sfasissn i
?t fi ( |n n rf%qwl * i %sfci 5 stafer* fWq*l«i ii«ii

803 i«iwns1q%e 8 * qUr^dr% 9 \

«f snunrrV crWrita i qtf *rat *r q^fa 10 ^nf^ 11 ii^ii

w»g q ^‘ W|tf i

i *r«»-?rw fq«r.

4 ^to-jerraTOJT f^Rrf^TRT.

6 jjo f Fsb,-'^.

9 tfo, Fsb.-qftR^dKl.

144 ff. ( Cm. on Sn 803d).

2 q*-^T. 3

5 #»- #for.

7 JTo-p^.’ 8 JTo-Omits,

10 Chin, supports. 11 See Nd l .
Also see my article on the interest*

ing history of this word in the D. R. Bhandarkar Commemora-
tion volume, pp. 249-258.

802* + 4 + 803* ; cf . 793" + 4 + 794*.

802 b cf . 841*.

182

VISVA-BHARATI ANNALS

VI

The Siaith Sutra about the Death of both , Old and Young .
[T.178°-179 a ; Sh.59 b -60 a ; Su.6(F-60 b ; B.i.l6 b -18 a ]

[1] Thus have I heard. The Buddha was living in the
country of P’o-sao 1 2 ( ^ Vatsas), outside a city under a tree

called Ngan-yen 3 ( 5S? 5® , Aft j ana?). There was at that time
a cart-driver, who had gone out of the city but had not yet
reached An-yen tree. The wheel of the cart broken on the road
and it went down the road on one side. The driver sat sorrowful
and grieved. At the time of the meal, the Buddha took his
begging-bowl and, accompanied by Ananda, entered the town
to beg his alms. On the road, he saw the wheel of the cart
broken and destroyed and the owner of the cart sitting down
the road, grieved and sorrowful. Then he uttered this
Udana ( ® spontaneous utterance) — Sutra : —

(1) Like the cart* that has gone astray down the road,

fCf. Sn. 8 16c, Dhp. 222b.
Leaving the level surface and taking the wrong course,
Suffering is caused by taking to wrong views.

As was caused by the wheel that was broken.

(2) Being away from the Right Law, and further,
Mental attachment for the wrong means nothing

but suffering;

1 » m P’o-sao. This we identify with the ancient kingdom
of the Vatsas (Pali Vamsas) often referred to as one of the sixteen
Mahajanapadas (A. iv. 252, 2^6, 260 1 Mv i. 34.9: ii. 419 9). See B.C.
Law’s ‘Tribes in Ancient India,* chap. XXIX, pp. 135-150.

2 tJc ngan-yen. We are inclined to identify this with Anjana

tree. See. Ja. i. 331 — aiijana^ukkha-sdra-ghatikarvanna-mahdmaccho*
Also see aftjana-vana in SnCm. iii. p. 247.

* Yathd a&katiko pantham samam hitvd mahdpatham

visamam maggam druyha akkkacchinno* vajhdyati*

Evam dhammd apakkamma adhammam anuvattiyd

i i*ando maccumukham patio akhhacchinno’va jhdyati •

(S. i. 57; Devaputta-samyutta
No. 2, chap. iii. 2nd sutta, Khema )

Miln. 66-67 also, quotes these verses but reads socatl ti instead of
jhdyati in the last verse.

AETHAPADA SUTEA (6)

m

The fool is overpowered by the suffering of birth

and death,

As there was caused suffering by the wheel that
was broken. ( = S. 1.57).

[2] The Buddha then entered the city. In the city there
was a Brahman who died while he was one hundred and twenty
years old. There was another house-holder’s son, who died
while he was just seven years old. The families of both the
persons were performing the funeral ceremony. All of them
held five-coloured 3 flags. All the women, grown feeble, let
the hair loose [on their backs]. The kinsmen cried and wept
shedding tears. The Buddha saw this and asked Ananda :
“What sort of people have assembled [ here ], giving out a
painful and sorrowful cry? Ananda , then, told in reply
[ the whole story ] as narrated above.

[| 3 ] Because of this incident, this thought came into the
mind of the Buddha: “To make my disciples understand
IS things ], I compose this chapter. Also, [ it may be useful ]
to enlighten the succeeding generations as well as to make my
Sutradharma last long.” The Buddha delivered at that time
this Arthapada-Siitra : —

3 What is the significance of this in a funeral ceremony ?

VISVA-BHARATI ANNALS

(3) Very short is the life of oneself;

When one is little less than a hundred years, one dies ;
Although one may surpass the limit of a hundred

years,

That life, due to old age, is no escape from death. 1

(=Sn. 804.)

(4) Brooding over the lovable gives rise to suffering;
Love for it is there, because one takes it to be constant.
The likes and the dislikes must all depart;

And when one sees thus, no interest in the house will

he find. 2 ( = Sn. 805)

(5) Nothing exists that’s not overflown by the flood of

Death,

Because of previous greed and craving, comes the

sense of my-ness.

Having an insight into Truth, the wise thus begin

to count;

‘This is r.ot my-self nor my-self is this’. 3 ( = Sn. 806.)

(6) The beloved things in the world are like things seen

in a dream,

Which, when one gets awake, how can one see?

So are the things that the world runs after;

Friends and acquaintances, when dead, how can one

see? 4 ( = Sn. 807.)

(7) Gone are all those who are merely heard about,
Good a^ well as bad, whom no longer can one see.

All that left this world, what place have they gone to?
The conscious beings have departed ; names only

remain* 5 (=Sn. 808.)

(8) Grief, bewailing and mutual jealousy, that already

exist,

Are not given up by them that have greed and craving.

ARTHAPADA SUTRA (6)

186

YI

(3TCT^t* )

80i i qqsrererrsfq famfd i

ft 1 ^S 3 fq srRpq gfrsr% i STCHTjfa fircqfe |R»

806 3RT WT l fa fr | 5f H^T fost 8 qR«l*l |

ft*ww««wH5K i f^r 5Tmrorra% iRn

806 nr^isfq s# q^terRr 4 1 gfoft *re 5 fqq’Rr qssifa i

•sfefq® fqf^T q figdt i sf itowpi 7 *faz s quret w\\\

807 gfqjfa q?nsfq SlffcT 0 I qfzg# gft^t 5T qwfd i
q^5fq fqqTfg Rf 1 0 i ^ct qn^cT q q^rra iittn

808 %Tsfq ^?nsfq ^ awr i qrof*^ qg^fq i
qW^iqRwdfd 11 I «wl»< ia $cT*H 13 SPrjqt ||M|

1 q®-* #, qt. 2 qto-if. 3 So fto; qo-q ftw,

Fsb. q f5 qsqrftqr. 4 gto, qo-qf^fq, 5 q»-qqq, qqpq, qq.
6 q», fq»-qq\ 7 qo, Fsb, qqTTTq. 8 qo-q^q. 9 qo-qnq.

10 *fto-3TCTfqq\ 11 qo-qjq ^T,° qqHtqqfd, qq qjq fqwfd.

12 See note below. 13 q»- qcTRl.

#=^4>rq %,

804= Dbp. A. 498 s . cf. S. N. 775 d , also in Chinese Dharmapada,
Nanjio No. 1365.

807 also in the Mahavibhasa, Nanjio No, 1263 + 1264 (Anesaki
A. A. 0.)

808 See ‘Pali Akkheyyam’ by Prof. S. M. Eatre in I.H.Q. xi, p.
199, where he contends that Pali srqqteq is not related to

but to or g^cq inspite of SnCm. 634 and Nd. 1

127. Chin, throws no light on this as the Chinese reading
gives only a general sense & is not always literal like the
Tibetan.

24

186

VIS V A-BHARATI ANNALS

Therefore, craving for possessions have the sages

abandoned,

From fears and terrors, far away, a safe place of rest
have they seen. 6 ( = S*n. 809).

(9) On the Truth, the Bhiksu contemplates, without

being forgetful 4 ;

He wishes to be away from the body that is sure to

be dissolved;

He wishes to cultivate quiescence and mental

contemplation ;

To Truth being inclined, there is no place [ihere]
where he can stay. 7 ( = Sn. 810.)

(10) ‘Having no place to stay 9 indicates the conduct of

the Sage,

Where, likes and dislikes, as well as the practices of

jealousy,

Grief and bewailing, along with the same practices

of jealousy,

Never do soil him, [!and so is he] like a lotus
[to which water doth not cling]. 8 ( = Sn. 811.)

(11) No 5 * attachment or longing he has had;

For what he has seen or heard, amiss, no craving

has he;

As he pursues them not, Deliverance he doth seek;

Untainted by sensuous passion, lust how can he

nurse? 9 ( = Sn. 813).

4 Mo-wang-nien ( ^ ^ ) without forgetful memory, without

the wiping of memory. Taisho and Sh give another reading wang •§£,
to roam, wander. It means ‘without wandering memory/ Both these
readings suggest that the Chinese translator had the reading before
him vivitta-m&nasam , which is accepted by Buddhaghosa in his Visuddhi-
magga XXI. 110, as well as by his commentator, Dhammapala. The ori-
ginal correct reading, however, must be vivittamasanarri , as is proved
by Mahaniddesa i. 131. Also see Visuddhimagga-dipika by* D. Kosambi,
p. 165, where he quotes from Majjhima and the Gandhi, which prove
that, in spite of the Commentary of Dhammapala, the correct reading
is vhi ttamdsanam .

5 Note that the order of the Sn. verses 81243 is reversed here, the

latter being given first.

AETHAPADA SUTEA (6)

187

809 | «T 5T5^T f*T3T I

*re*rr gspit qfo»i£ i fern sraftg 1 ii^ii

810 qfd^ffrR^ 9 fvrr^rt i ire w i Hga fifircwwi 8 1

q i n f ftrau i j| cT^T gf 1 STOW wft 51 ll^ll

811 w*m gfa 5 srftfa r ft i q fqtf sftefa suf&rf i
sfw qrfi$q*^f i qprot gift ?tot ?r f g cqfo 5 iKn

812 qsnsfq qtont i qgfc grift w * fe ^q fd 5 i

*& gft j^qQs^qfd 5 1 %g<T Q g^g sn u«ai

l *r°-?Hftg, srcftsfe, sRftfV's. 2 it® «rfe,°

3 *r»- fM^RTTO, €t<> f^rcrctf, ^o-f^ratmnf. 4

4 Fab.- gtf. 5 *», 6 qo-f^°.

810= Comp, Vis. XXI. 110 <T%^PH[W f5pf§*t WTPT^T Wq?J-
*rm ; also comp. gqrjj^R^j grpjt WTTW fc f wnrepj &c.
( gqo I. 2-2-17.) See note on Chin.

811 a Thag. 665. 811 4 , 812‘ + b . cf. 547 4 .

812* cf. Thag. 665\ Dhp. 336d = Thag. 401 4 . It. 88*d,

812 1 +'> cf. Thag. 1180° + 4 . 812 see 845 cf. A. VI. 43. 2 , *+»*.

(III. 347.)

812 b cf. 71. 213, 547 1 + h , 845. 812 4 =813 b .

188

VISVA-BHARATI ANNALS

(12) By lust unaffected, like the lotus

Unsmeared by water, though in it, it doth grow;

The Sage, in this world, also acts thus;

What is heard or seen is like what has never come
into being. 10 (=Sn. 812).

The Buddha said this Arthapada-Sutra and the mendicants
expressed their joy and approbation.

VII.

\

The Seventh Sutra about the question of Mi-lei*

( Si Maitreya).

[T.179VL79 0 ; Sh.60*; Su.60 b -61 a ; Bi.l8 a -19 b ]

[1] Thus have I heard. The Buddha was living in the
country of Rajagrha in the Bamboo-Grove, frequented by many
birds 1 (£> Mb )• There was at that time in the Assembly old
Bhiksus in the DiscuBsion-Hall sitting and discussing their
own achievements, and asking one another difficult
questions about [Abh^dhsirma. Sariputra, the son of an
elephant-hunter 3 was also sitting in 'their midst, hearing them

* For fragments of a Sanskrit version of this and the eighth, ninth
and tenth sutras, see Hoernle, JRAS. 1916, pp. 709-732. In the Sanskrit
version on this sutra, there is a prose introductory narrative which
covers Sn. 814 also. According to Hoernle, the order of verses of
Sn. 821-822 does not agree with that in Sanskrit version. He also
remarks that the verses 816, 817, 821 and 823 are lost in Sanskrit.

1 For the use of this expression, see also the beginning of chapter
X, where we have the same expression. Pali and Sanskrit have always
Kalandaka- or Karandaka-nivapa associated with the Bamboo-grove.
Was the word kalandaka misunderstood by the Chinese translator P See
Watters, ii. 157ff., where he gives various traditions about this name.
One of them agrees with the Pali tradition, that it was given as a gift to
squirrels by a King whose life was saved from the conspirators by their
noise, which woke him up, and thus spoiled the plot of the conspirators.

2 Ts’ai-siang-tseu * & m % )■ This

seems to be a strange distortion of Puli Citto Eathu&riputto,
which means Oitra.-the son of an elephant-driver. Malalasekera in bis

ABTHAFADA SUTRA ( 7 )

189

813 si ffc fa ussier i «i%’ %g?P gfcg m i

*i fe gfgfasgft i ?t fk ^rt ssrfa sft %*si% ntou

f?T%f |

l *r®-far°. 2 *r®, Fab.-sn^*.

813*-°. of. 824* + b .

190

VISVA-BHARATI ANNALS

speak about their own achievements and ask difficult questions
about correct dharma. “The question is not in conformity
with the right procedure / ’ remarked [Sariputra] and showed
no regard or respect [|for the old mendicants]. At that time
the Sage Ta-kiu-sse ( Maha-Ko^thila, P. Maha-Kotthita ) 3

was also sitting in their midst. He said to Sariputra “No,
Brother, enter no doubt about old, senior, mendicants.” In

Dictionary of Pali Proper Names gives as an alternative reading Citta-
Hatthiroha-putto (vol. i. p. 867). There is actually a s u 1 1 a named
Citta-hatthisariputta (A. iii. 392ff.) In Kuddala-jataka (No. 70, Ja. i.
311) the name as given by Fausobll is Cittahattha-Sariputta, which may
be an inaccurate spelling of the name Citta-hatthi-Sariputta. The
Chinese translator seems to be confused about this. Not knowing that
Citta was a personal name and Hatthisari as a descriptive title, he takes
Sariputra as a personal name (following the name of the famous disciple
of the Buddha, Sariputra) of the son of an elephant-trainer, (Ts’ai-siang
— ^ ) . The word Ts’ai also means ‘variegated’ corresponding
to citta . It is not unlikely that the Chinese rendering may be for
citta-hatthi-[sari]-putta, the word for sdri being only implied and
not actually given. In both the alternatives, it is clear that the word
hatthisari was not understood by him and hence the mess. Cf. the
Vedic word, t s a r i n.

In Chinese Madhyamagama, there is a sutra which, according
to Akanuma (pp. 13,318), corresponds to the Cittahatthis&riputta-sutta
in the Anguttaranikaya.

3 Ta-kiu sse ( -fz <^jj ^ ). We propose to identify this with
Maha-kotthita, Sanskrit Mahakos^hila who, according to Avadana^ataka
ii. 194-95, was, prior to his joining the Buddhist Order, Dirghanakha
parivrdjaka. In A. iii. 392-93, we have a s u 1 1 a, where Mahako%hita
is actually represented as rebuking Citta Hatthis&riputta for his
impudency in interrupting, with his remarks, the talk of Buddhist
monks, who were discussing among themselves the points of Abhidharma.
He advises him to await the conclusion of their talk and then put in
his say : —

“Tatra sudam dyasmd Citto Eatthisdriputto therdnarp bhikkhdnaifi
Abhidhammakatham kathentdnam antarantard katham opdteti. Atha
kho dyasmd Kotthito dyasmantam Gittam Eatthisdriputtam etadavoca —
“ Md dyasmd Ditto Eatthisariputto therdnam bhikkhunarp, Abhidhamma -
katham kathentdnam antarantard kathatp, opdtesi; kathdpariyosdnarp
dyasmd Citto dgametd’ti .

ABTHAPADA STJTEA (7)

191

accordance with his words, [Sariputra] paid his respect and
regard to the senior monks.

[2] [Maha-Ko§thilal explained to Sariputra, in detail, the
Sutra on the Concentration of Mind, 4 thus: — Long, long
ago, there was born, in the family of a sage, a son who had a
very sharp mind, and who reflected upon the Pure Law- Later,
he shaved the head and the beard, gave up, with faith, his
wordly affairs, put on religious clothes and became a
hramana . With great exertion, he practised sticking to
the right and giving up the wrong [course]. When he had
attained more practice, he understood that he was already deli-
vered. At tat time, there was a Sage Mi-lei (Maitreya). 5
He went to the house of Sariputra, who paid his respects to him
and took from him the seat [he was carrying]. Maitreya then
asked him a difficult question in conformity with the right pro-
cedure of dlmrma ( ). Sariputra, being ignorant of the

matter, could not reply. Maitreya, then, got up and went
away. He entered the city and begged his food. When he
finished his food, he washed [the begging-bowl] and put it in
a safe place and returned to the place where the Buddha was.

[!3] Having finished paying respects to Him, he took his
seat and in a gdthd put a question to the Buddha which He
answered : —

(1) Sexual attachment to the physical charms of a woman
Is considered as the root of ignorance, in the Great

Path.

4= Citta-samadahana-sutta. Apparently this seems

to be a title given to the remaining part of the same Citta-
hatthisariputta-sutta, where there is a discussion of the various trances
that are helpful to attain the quiescence of mind.

5 Mi-lei, is Maitreya, Pali Metteyya. Mvy. 646 gives these very
characters.

192

VISVA-BHARATI ANNALS

I wish to accept the teaching of the Honoured One;
Having attained that instruction, the evil [1 , II keep

off]. (Sn. 814).

(2) Mental attachment to the physical senses of a woman
Leads to forgetfulness of the commandments of the

Sage;

Forgetting the right, one is led to lethargy [in

conduct] ,

Which means the violation of orderliness [in

conduct]. (Sn. 815).

^3) Alone, he first carries his search of Truth,

But later, he gets mixed up with the pleasures of sex.
The cart rolls away, having missed the right course*
To which it does not keep, but strays far away.

(Sn.816)

(4) [Formerly], when seen, a high seat was offered and

honour shown to him;

Character he did lose, and a good name he forgot all ;
Having learnt this truth, one must contemplate to

learn

The sexual practices to leave, relinquish and keep off.

(Sn.817)

(5) Contemplating on sex-pleasures, either good or bad,
And violating good conduct, what is it that he gains?
Having heard reports of good conduct 6 of the wise,

He becomes sad and morose, thinking of nothing but

self. (Sn. 818).

(6) Alwayst behaving in conformity with the wise,

Rather never getting mixed up, but all alone ;

* Cf. San. fragments : ydnam bhrdntairi yathd lohe hlnamdhuh prtkag-
janam [JRAS. 1916 p. 711]

6 The Chinese interpretation of the word mgghosa as 'good words*
seems to be better than that of SnCm. 537, which explains it as ‘expostu-
latorj words or words of condemnation,* (upajjhdyddlnarri nindd-vacanam)
following Mahaniddesa 1. 151 (on Sn. 813).

t Note that the Chinese translation reverses the order of Sn. 819-
820, the latter being given first.

AETHAPADA SUTBA (7)

193

VII

814 (jwfjw fasrd afe «iR« i

*r htcr i fg%% fafe**qm d a 11*11
sis sprt) i g^faif q wort i

f*R3T ^ q f gqSrt f d I ?rf^T «Rt(H ll^ll

81G £3% qfcqw | ^5f ftsMfa |

*tr 5flF5r’w 5T i ekflii g^ssR mi

817 fef % 8 g ?n 3 ^ i 5R*hrT 4 fq <r^r m i
qxfsfq %qi fcnf*Nj i ^sf fo mgi gfr n* i

818 stw) fira «rafa i
§rt q^f fa*yW JTf ?^r craifqsft \\\\\

1 2 *r® Fsb.-faf^SlflU ( Metri Causa. ) 3 tf)®

fafpi. Fsb., fto-fort). 4 ^Tfr. 5 Feb.— q).

*=sp}q^ v». For fragments of a surviving Sanskrit version,
see JRAS., 1916, pp. 709-732.

816° cf Dhp. 222 b .

816®- d cf. Sans, fragment I Obv. line 5 (JRAS. 1916, p. 711)

«tr srref q*rr ^t-( *t§: ) i

817 d cf. 92G d . 818 b cf. J. 220 ld . 374*\ J. 220 Id .

26

194

VISVA-BHAfiATl ANNALS

When he gets upBet by the pleasures of sex,

All strength he loses and to exertion he becomes a

stranger. (Sn. 820)

(7) Man with leaky conduct ( M ) bristles with

dangers,

When he is addressed with short 7 words of reprimand.
Being already attached, he gets into meshes of a net,
And then his deceipt displays words that are far from

truth. (Sn. 819)

(8) Seeing the violation [of conduct] as the cause of evil.
Take no recourse to physical actions that contempt

evoke ;

But carry on with your life that may even be single,
Take wisdom and practise no pranks of folly. (Sn.82)

(9) Far [from the world], find a lonely place of shelter,
Which is considered as the best by those who see the

Truth.

When you have it, to self-pride give no shelter,
Though not in actual contact with Nirvana, you are

quite near. (Sn. 822)

(10) Think and plan of going [from the world] far, far

away,

With no desire for sensuous pleasures, which get rid

of, all ;

‘From suffering get released’ — thus the good men say ;
Because all the worldlings are, in pleasures of sense,

merged 8 . (Sn. 823)

When the Buddha said this Arthpada-Sutra, the mendi-
cants expressed joy and approbation-

7 Tuan & , short and so ‘cutting.* Sec Chap. III. verse 12.

8 T’an g£, greedy, merged, engrossed. This is suggested as an
emendation for ^ which, though given by all texts, gives no good sense.
This may be treated as an instance of one similar character being used
for another, which is a very common feature in Chinese Buddhist texts.

ARTHAPADA SUTRA ( 7 )

105

819 am i

«*sr ’iwssr ng t ftWl i jiteRrssf qnisQi n\»

820 tmuinfr 1 1 »rf«T%5rt i

sTOTft g*rt i tt^’w qflfassifd ii^i i

821 q gmi^Hd STcWT i gfa vpwfr i

qq f >^ft4 ^55?«pftTt 9 1 *i 1K11

822 l ^^feurgrTW 3 i

fcr* ^ * 4 jtswi i st % ft**w iftu

823 ftroi 8 gfSwt TOt | snf *! I I

afo r fa g mss r f qgqfc r i W&15 nfwr 6 vsn’ft n*oi|

i

i *?» -TO^rrat 2 tto-^Srpt, 3 qo-i^fwHgrw.

4-4 *<>.* 3ft. 5 *fro-fErcrer. 6 qo-qf^r.

820*=CV- VII, 4. 8 Ja (WZKM. XXIV. p. 265).

821*866 732*. 821°= Dut. 61*. cf. MV. X.3 ,# . WZKM. XXIV,

p. 249 f.

822*= Dhp 372 a ; Dutr. B 16 a . *ft ft V. M. I. 6.

823 b =It.45 14 . cf. SN. 857 b . also J. 10d .

823 d cf. J. 511 slb , M™. Ill, 314. 12 b , LV. XXV ,ob . (WZKM.
XXIV. p. 29).

196

VISVA-BHARATl ANNALS

VIII

Eighth Sutia of the Brahman I ong-t&eu ( U SWr S
Vagiura , Bramado)

[T. 179 a -179 ° ; Sh.60 a -60 b ; Sn.61 a -61 b ; B.i.l9 b -21 ft ]

[1] The Buddha was living in the town of Sravasti. He
was about to complete his three months’ stay (of varsdvasa ,
Rainy-season retreat). Once upon a time, he was staying in
Jetavana, in the pleasure-garden of Anatha-pindada. At that
time, house-holders of To-sha ( |g iP v a 1 u k a 1 2 3 P), all
together employed a Brahman named Yong-tseu ( H )

Vag^ura) to give a challenge to the Buddha and to score a
victory over Him. For this, they paid him five hundred gold
coins. Once, in the three months, the Brahman recited more
than five hundred difficult questions, — questions in which there
were different variations — and thought to himself that none
could surpass him. When the Buddha finished his three
months’ [retreat], he, with a crowd of mendicants, wished to
go to To-sha country. He preached [to the people] the sutras ,
as he travelled through the districts. In due course, he did
reach the High- View-Place (KutdgaraSdld) on the bank of the
Monkey-Lake Markapahrada-tire) in To-sha.

1 The Sanskrit version of the sutra, says Hoernle, is a translation
of some Prakrit original, which differs from Pali version, and that the
order of Sn, verses 825-827 is not followed in the same. The portions
found in it are very fragmentary and correspond to only fragments of
Pali stanzas. The story in SnCm. 538-540 differs from the story given
here. For the first character in Yong-tseu (as per T and Sh.), B and Su
read throughout.

2 To-fall; sha- sand. This seems to have been used for vtilukd

in the name Valu (or, li)-karama of a famous monastery in Vai£ali. In
this monastery, the second Council, according to the Sthavira-vadins,
was held hundred years after the death of the Buddha. Watters (ii 73)
gives sha tui ( $j| ) as the Chinese equivalent of this Sand-

Heap-Monastery.

3 Hou-yuan k’i pien kao kuang tien chung (

Marka^a-hrada-tire kut&gara-galayam. For these places well-known in
Buddhist literature, Bee Av. i.8; i.279; Divy. 136 (Chap, XI), 200; Mvu.

ARTHAPADA SUTRA (8)

197

[21 The sons of the house-holders soon heard -that the
Buddha and the Assembly of mendicants had come to their
town. They then soon gathered together with other five
hundred people. The Brahman said that the Buddha had
already come to his country and that early he must put to Him
those difficult questions. The Brahman then went along with
the sons of house-holders to the Buddha’s place, put Him ques-
tions of welfare and sat aside. Among the sons of house-
holders, were some who paid respects to the Buddha, some who
folded their hands before the Buddha, and some who kept
silent. All took their seats. The Brahman noted the divine
dignity and high sublimity J which was unspeakable. Then the
[Brahman] was all fear and consternation, within, and could
no more utter any words.

[3] The Buddha knew what the Brahman and the sons of
house-holders conspired to do, and then recited this Arthapada-
Sutra : —

(1) In what they say, [ they contend ] , is the Pure Law,

which none excells;

The rest have no Law and, in knowledge, cannot

equal them.

i.800. See MalalaBekera’s excellent article on Knt§gara-8al& in his
Dictionary of Pali Proper Names (i. 669-661); also Watters ii. 66-66;
Cullavagga of Vin X 1 * chap., Section 2 £Vin. ii 263].

198

VISVA-BHARATI ANNALS

To what they know they cling, and find bliss in the

same.

Thinking it to be Truth, they in their wrong doctrine,
ground themselves firm. (Su.824)

(2) A victory they always wish to score in their

assemblies,

And words such as ‘fools’ they pelt at each other, all

around ;

Original words they forget and put an interpretation,

at will,

Mutually asking difficult questions, which the wise
had already set. (Sn. 825, except d)

(3; In assemblies, questions he puts, the interpretations

to gather,

The explanations of those questions he expects, when

his words he has said.

In the assembly, when defeated, irritated he doth get,
For, what was hard for him to understand, all the
crowd knew so well. (Sn. 826 a,c)

(4) His practices then he begins to doubt :

“My beliefs, no more” — thus he doth repent.

Words get few and his mental illusions he doubts,
And wishes his questions, wrong, had not helped

[him] aright. (N.C.)

(5) Distressed and grieved that his words [ brought ]

defeat,

He sits uneasy and lies weeping and crying ;

His wrong doctrines of old make him his words think

over;

“Words bring no victory” — this thought, in his
mind, doth roll. (Sn. 827)

(6) Having seen this, his tongue (lit. mouth) to guard,

he is inclined,

But, soon, he lets it loose (lit. opens the mouth),
which the questions hard had tied (lit. closed),

When he finds that the questions in his mind do a

good reception get,

In words which, when uttered, do the [whole]
gathering enliven. (Sn. 828, a, c; 829 b, d)

AETHAPADA SUTBA (8)

199

VIII

824 qi%f*5r 9 I sns£§ vrifrg 8 fe g fi p n g i

*f ftferaT ?r?«i gvf 4 ««^Wi i q^tara*s%g 5*1 fwfesi ti^n

825 qT^rwr qfrsi Iws i ^ g^f^r 5 frm us s msst i

q%fer 6 % mmfed T ^rt^i i q gfcwnm ssrst gqwT iftn

826 srom 7 qftsrra i q#af*r s g faftsufa i

'MMTgdfHI I?! JTp fftfa I fd^W STt l|^||

827 qjRH qR^quif I «FTO^r qs5^*Nre^ 8 I
q ftfo i fd 9 foraifl I tf’fd B T^ r^O I lfd 1 0 ||«[l

828 q& fqqT^T qw ftg 3HcTT | q**g 3» qrf d ix f d^lfd 11 |

qcfsfq 18 %tt i sr 5 ^rdfcq q*ra«5wi ii<mi

829 TOfeft qT q?! crm i 31WFI ^ qfisiTO l

> 5^rfd 13 3«Duifdti 14 ?tai q^jcq cm?«r 15

q g j wnV aujis 1 1 vs

1 Fsb , *fto_gf!; ( cf. 892\ ). 2 3 jfo ;»3%.

4 fqo-5W.

7 €to- 8 ?T.

9 Fsb. >fr.

12 #o.^.

15 Fsb. SR*T.

5 qo-f^fNr 6 no,

8 jt<», Fsb. tfto-qsffa 0 , tfto. Fsb °*pet^.
10 tfto t jjo-Fsb. °^. 11 JT«.-°ft.

13 Fsb. qo-^iftf. 14 jro. 8 ^ ^
q®-3*Rq. 16 d—”?.

#=*pjq^ «

824* cf. 832 b . 824* + b =892 a + b ; cf. 813°. 824° cf. 910°.

824, 825 also in H|mKBww n w , Nanjio No. 1169 (Anesaki A. A. 0.)
826 cf. Sans, fragment II, obverse, 1. 4 pp: ^rqf (q^ff ff tT^)
JRAS, pp. 712-713,

'200

VISVA-BHAttATl ANNALS

(7) Words, pleasing and sweet, make his mind joyful

and glad;

Attachment to pleasure and joy, he thinks as

‘all-in-all’.

‘Exhalting his self’ doth mean leakage and fall,
lie doth not learn : from what his prosperity will

arise.

When he learns this, he indulgeth not in words,

vain,

[For] , from them, no good release can he in any
way obtain. (Sn. 829 a, c; 830)

(8) Relying much on them means a painful course to

adopt.

For, he goes seeking those, on whom he his questions

would try;

With shameless audarity, he doth go and come
To meet some one, with whom he may, forthwith,
dispute. (Sn. 831 a, b)

(9) Embracing a column of darkness, he wishes his

difficulties to clear ( B ),

The fool holds: ‘Wrong you are,! With us is Truth!’
For flowers ( ) you move about, but no fruit you

do see ;

Words are given out, but their meaning you must
seek. (Sn. 832 a. b; n- c. to c-d.)

(10) Seeking light, they have left the wrong, far behind,
Conforming to the [real] meaning of the Law,

from mutual hurt, they keep aloof.

From such good men of the Law, 0 Bravo! what

words do you expect?

They never suffer, like those that are affected by
the good or evil [they do]. (Sn. 833 a-c)

(11) Thinking in mind of the practices followed and

heresies heard,

You came to perceptions which the true thought

expelled ;

ARTHAPADA SUTRA (8)

201

830 m annrfa 1 otot 9 i msnfamsf q%sit i

qtfsfq %n «T $m$Ft \ afefca ?j% 8 a^fsa uvstt

831 stot sjsri^r? ggt 4 i aRmsftfa i

^a fcr q%f| 5 gjc 6 1 a srfHi a%i garo ii^ii

832 ^ f^ fg gs sFg faarf^rfk! 7 i *a*Nr ^rsa’fa a ai%for i

?a aa^ 8 a f? arfoi i aiafig aifr MfeaPwai \\M\

833 fe $ ft<fir3 T qa ^ q*f?a 10 | f^ff afaastMlMI I

ar ft; 11 aftat 19 qq?: 18 1 sfcfta s^ji* qsgsaatef 18 n*o

I Fsb. “tf. 2 <FW. 3 Jfo-gf^. 4 tro.i^jt. 5 *To-q$f?r.

o a°- ajc, gr. 7 q°-fqri^fkr. 8 *ro-^g. 9 *0 -°^. io

II qo-fo*. 12 qo-^«r. 13 Bo-^. 14 Fsb. 5ic«ft.

15 qo-q^f°.

830° cf. 890°. aSO^OO* S. VII. 1. 9. 17 10 (1. 169).

832* cf . 381*, 390*. 832* + b cf . 895* + \ 832 cf . 780*-°.

832 b cf. 824*. 832* of. 390*. 833* cf. 1078°.

833°. cf. Sans, fragment II, reverse, 1. 3, (JRAS. pp. 713-14).

fil ^ft?( ^ K.

26

202

VISVA-BHAHATl ANNALS

[Now] with the Great Captain, you have come to

be, truly, in league.

Who surpassing fire-flies 4 , over-all will [surely]

shine*. (Sn. 834 a-c)

Thus the Buddha concluded the Arthapada- sutra, and the
mendicants expressed joy and approbation.

IX

The Ninth Sutra of Makandika's 1 Daughter
[T.180*-180°; Sh.60 b -61 a ; Su.61 b -62 b ; B.i.21*-23 b ]

[1] The Buddha was living in the country of the Kurus
(Kiu-liu )at a place called Kalin asadharma ( ) # .

4 Cf. Pali khajjopanaka ; Titthiya Syriyuggamane khajjopanaka-
sadisa ahesum [DhpCm. iii. 178] also seeUd. vi. 10, p. 73, which uses
the word kimi in the following:

Obhasati tava so kimi ydva na unnamati pabhankaro.

Also, Tdvadavabhasate krimtr ydvan nodayate divakarah [Divy. 163]

6 In this sutra, it will be noticed, there are several stanzas which
agree with the Pali, only in part. Some dines agree, while others in
the same stanza are quite different. We fail to find anything corres-
ponding to the famous simile in the Suttanipata 831 — 8Uro yathd
r&jakhaddya puttho •

1. The Sanskrit name is Makandika (Divy. 615-521), for which Pali
has Magandiya. See SnCm. 642ff . ; DhpCm. i.199-209; iii.193 (on Dhp.
179-80) ; UdCm; 383ff. Fragments of a surviving Sanskrit version of this
stitra are found; for which see Hoernle, JRAS. 1916 pp. 709-732. The
Sanskrit fragment has rather a long introduction in prose* It roads
Magandika. The comic story of an ascetic from Makandiki. as given
in the Kathasaritsagara (Tawney-Panzer. The Ocean of Story , ii. 4-6)
is quite different. The story of Magandiya Paribb&jaka as given in the
Majjhimanikaya (No. 75) is also different. In that $utia there is a
discussion about drogya and Nibbdna. Rhys Davids in his Dialogues
of the Buddha, i. pp. 220-221, skys that this sect is “quite un-intelligible
at present.” Cf. Beal, pp. 158-160 (section XXXIIi) for a similar story,
where the name of the Brahman is Su-Nak$atra.

2 Pali has Kammasadhamma, as well a« Kammasadamma as an
alternate reading* Kammasa is the name of a man-eating ogre

ABTHAPADA StTTBA (8)

m

s

834 9R! qf^TWJTTTWT 1 I *R*T I

«nf ^wpwi i *r ft & * p et % 9 a% uUn

1 2 qo-«jT?r%,

834 a cf. VV. 83 M . Par Dip. IV. 325 (VII. 9 s4 ) sP. V. II
5. J. 449 M . 3 TOgf%, Dutr. A. p. 14) <

204

VISVA-BHABATI ANNALS

At that time, a Brahman named Makandika (Mo-yin-f'ijSEgllll)
had a daughter begotten by him. She was beautiful, good-
looking and peerless 3 . Later, [when she was grown up], kings,
crown-princes, ministers and other respectable people came to
seek her [in marriage] . The father did not agree to any [of the
proposals], thinking that he would get a suitable match for her
and give her to him as his wife.

[2] The Buddha was, at that time, wandering about in the
district, seeking food, with begging-bowl in his hand. When
he finished taking food, he washed his begging-bowl, and kept
it safe. He came out of the town, went to a place of retirement
in a grove and sat there. Makandika, after meal, started on
his way to the pleasure-garden. On the way, he passed
through the grove- He then saw the Buddha with his gold-
coloured body, possessing thirty-two signs of a great man, and
shining with all majesty like the sun and the moon. He then
thought to himself : “On comparing my daughter with the
Honoured One, [I find] she is a befitting match for this person/'

[3] Then he returned home and said to his wife:”My dear
(lit. 0, Mother of my daughter 4 ), do you know that a desirable
[bridegroom] has been found. Now, we have a son-in-law better
than our daughter. The mother heard this and became glad.
S'he then ornamented her [daughter] with jewellery and other
precious things. The parents took [with them] their daughter,
out of the town. The mother noticed the distinctly appearing
lines of the Buddha's foot-impression and said to her husband

(poris&do). The former is explained [DCm. ii. 483] as Kammdso
ettha dhamme (i.e. Kuruvatta-dhamme) jdtoti Kammdsadhammam .
The Kuru country has been always supposed to be a specially favoured
country where all people follow the highest code of conduct. The
Chinese text gives this interpretation (All-practise-Dharma). The’other
interpretation [DCm. ii. 483] is Kammdso ettha damito'ti Kamtn&Ba-
dammart %, the place where the ogre Kammasa, or better known
as Kammasapada, was subjugated. This seems to be the better reading
of the two. See also D. ii. 290, note 1. For the story of ‘Kalm&^ap&da
and its Revolution in Indian Literature/ see the excellent study of
Dr. Watanabe in JPT8 1909.

3 Divy. 515 gives Aniipama.

4 See note 5 on the next page.

ARTHAPADA SUTRA ( 9 )

205

(lit, father of the daughter 5 ) : “Do you know that we have at
last come out in vain? We shall not get the son-in-law'.”
“Why?” The wife replied in a gatkd: —

(1) A man in love drags his heels as he walks.

One with hatred walks with the [foot] -fingers

shrunk 6 .

5 Note the interesting Chinese expression used for the husband
and wife, while addressing each other.

6 Note SnCm. 544 and Vis. III. 88 read:

Rattassa hi ukkutikam padam hhave dutfhassa hoti anukaddhitam padarn
mUlhassa hoti sahasft' nupi]itam vivittacchadassa idamidisam padarn*
DhpCm.i. 201 has however, sahasa nupi\itam for anukaddhitam padam in
the second pada f and avakaddhitam padam for sahasa' nupl]itarri as here
in the third pada* The Sanskrit fragment supports the latter [JEAS.
1916, p. 714] land associates avakrtforiayya with raktasya . Divy. 627
reads : —

Raktasya punisah padamutpafam (vl. °mutkataip) sydt
nipfcditam dveqavatah padafi ca
padam hi mudhasya visrftadeham
suvltar&gasya padam tvihedriam .

The Chinese, here, seems to agree with none of these versions. The first
two cases are exchanged here. The Pali equivalent of the Chinese
will be

Rattcusa hoti anukadd^tam padarn
dufthassa hi ukkutikam padarn, hhave .

206

VISVA-BHARATI ANNALS

And the fool presses his feet on the ground.

But these marks are left by One, who is honoured by
gods and men. (Sn.Cm. 544
Vis. 3.88 para.; Divy. 517)

The father said : “0, you stupid, don’t you bother yourself

for your daughter. The girl must get a husband [lit. son-in-
law].” Then he took his daughter and went to the place of the
Buddha. With his left hand, he held her by the arm and took, in
his right hand, the water- jar ( bhrngdra , or Pali

bhihJcara) and said thus to the Buddha: “To-day, I offer
you my daughter, who can become your wife.” The daughter
saw the figure of the Buddha, handsome and good-looking, un-
paralleled, his body possessing the ornaments of thirty-two
signs and [shining] like the bright-moon jewel ( R0 JEJ Sic )
Then she felt passion for the Buddha.

[4] The Buddha knew her mind burning with [passion]
like fire. The Buddha said, immediately, this Arthc^padar
sutra : —

(2) “Formerly, I saw three wicked women —

Discontent, Evil attachment and Sex-passion.

Now why is here brought [this store of] fesces and

urine.

Which, even with my foot, I won’t like to touch? 1

f&n. 835.)

(3) Sexual passion and discontent referred to by me,

And irreligious practices, as well, I find no more in me.

The evil though I am aware of, disgust I have not

yet felt;

Until it settles within, countless suffering will there

be. 2 (N. C.)

(4) Beautiful to look at, and covered with sinews and

skin,

[Is this body] ; but how can the sage accept it?

They who practise enlightenment and insight, within

and without,

And who are on the side of wisdom style it as nothing

but foolish. 3. (N. C.)

A&THAPADA SUTfiA (9)

207

IX

( HUlfoqyl * )

835 fq^sriq srcfq 1 * * ??f ^ i sn?^ sift ^ppif^q i
fw s ^teyof i qt^isfa si q %*% w\v

83C qqrfqtf fggfe I qrf* q fe fr fe qgjfe qf^f ,

^Rf 9 ateciq ig a ft f 1# I wwrf% gr qtyfe «t%hm

837 %$ fq q q**r ^fq % wm ) |

fo&sq q gwi&i |

q«f q fqgta qgnnpq i sreq q q f vq 8 qfirq 4 s^h' 5 * \\\\\

838 fq^gqr® qrfq q «*>faqi fq (*fq ump^ ) i

^ t 7 gfq 8 srfe 8 qgjqqq II

fq q^qqrvi i 3 qftfs q%%f q u«n

1 q»-srcf3 q m’, fgo-wrfq q q»\ 2 Fsb. fcfT, 3 *ft, *»-

?pqm ( cf. 919 ). 4 q- q ft ft q. 5 qo-*p'. 6 qo-fqqeq-

qrfq. 7 8 Fsb. - 5 pft.

•sftpfaq * ; an ^ a ^ 80 i Q aUNRURWrar, Nanjio no. 1169; see

note on Chin. "

835=Mpu. 269*, Dutr.A. p. 102’, 441*. Oldenberg. ZDMGK 52

p. 662. cf. Divy. p. 519. 837 b see 785\

838* see. 839*+ V°. 838" cf. 1081% 839*. For 1%Pf5^TT ss© 887°.

208

VISVA-BHAEATI ANNALS

(5) Neither by what is seen, or heard, or known 7 ,

Nor by rites and rituals can purity be attained;

Neither by the absence of what is seen, or heard, or

.known.

Nor by non-observance of rituals can self -purity be

gained.

Leaving far such thoughts, by giving no shelter to

them,

Life ( Tfj ) one may not applaud, but guard, instead,
the actions of tongue (lit. mouth. 4

(Sn. 839 except f.)

(6) “If by giving up (?) * five corruptions like what is

heard or seen.

Or by wisdom, rites and rituals, no purity may one

expect ( S? ),

Nor, by non-entertaining heresies in the world, nor

by ignorance,

Nor by the absence of rites and rituals, can that
designation [of purity] one attain,

This* I deem, is falling into [the deep pit of] darkness :
‘That who-so-ever wants Purity can have it through
heresies [alone] V' 5 (Sn. 840.)

(7) “Ask, as you do, about Truth in what is heard or

seen,

The Truth, mentally conceived, you take as conform-
ing to the Path;

[The Truth] you may have approached, but hardly

have discerned 8 .

How then with your words (lit. mouth P ) can you
play false to the Saint? 6 (Sn. 841.)

in

J think that th , e Iast three characters in the first and third pddas
the Chinese text need to be exchanged.

.According to L4vi, MahaprajnaparamitaSastra (1st chap. Tok.
ft.’ 1 >. V* ?' . Cltes *“ e question of Makandika (Mo-k’un-ti) in the Sutra
A-t o-p o ki-kmg which corresponds to Sn. 837-840, but on reference to
Taisho edition of the same, vol. XXXV (No. 1609) p. 63c, col. 14 — p. 64a.
®“v. ** £“2 *}»■* 14 raffier coiTesponds to Bn. 838-41. It will also be

5 °“ced v 1 . tb t ?. bl “ ese translation has no verses corresponding to Sn.
836-838, but substitutes for these three, only two verses, which are al-
together different.

§ We should expect ‘by being given over to.’

8 Bee Chap/ V, note 6. Verses 6-7 are not quite clear.

ABTHAPADA SUTRA (9)

209

839 * ?T snaisr (wnifc^i fir »nrar) i

ete^?nfq ^%rnj9 1

sr^n angfim 8 arwnun 4 1 araten aiwRTT sfrsfq fci i
q$ «r 6 firrosr 6 <fgwn ' ra i ^rrt a r fins r w vrq * \\\\\

840 jft £ ft* f^fgm «r gfon sf annfci (*fir jrmf^rT) i

gftgwijMlEj feg f gmg \
a r qgf& n anssrmn i astern arsaraT sitefq fcr i
*s*W’£ 7 «TOT | ftfen qts q^firT gf% ll^ll

841 f^ff* ?r ftwrar argg^jn^rt ( frwfom wmx) \

imtfjnm® i

f?rt sr stt^PN 10 amsfq *fssn gar ^itct 11 ii\si

1 q°-f%igl5:, q°'JT g% 2 #o- °jjt$t 3 Jfo, qo-?igf^|.
4 Fsb. ^r®rnOT. 5 Jlo-^ 6qo.

7 qo > Fsb.-qssrro?. 8 fao-f^ftl.

9 #—q«T^, 0 q®-*rqt5qT- W, M+Tt^-MMI-HI .

40 d«-*nfrar. 11 qo-wfifT, ^TT%, SRSfo.

839*= 1078*. 839* + ” + ° cf. 887* + \ 829* + b cf. 1081 b + °.

840*- d see 839°- lS . 840f = 908 b . cf. 800 d . 840 8 -' cf. Sans, fragment
IY, Reverse (JRAS. pp. 716-18) 1. 1 q)g(?) ^ qqf

[?]srf^f|%]a(%)[qT]f^r gfefa]. 841° cf. 802 b

27

210

VISVA-BHARATt ANNALS

(8) ‘Equal, or superior, or not even one’s equal’

To such notions, when attached, the discrimination

doth one make;

But in the absence of these three, what dispute can

there beP

All such [notions] he has cut off, and will it not

therefore, in vain, beP 7 (Sn. 842.)

(9) ‘Here is the Truthful!’ -how can one thus

proclaim?

‘To the void he has clung ! ’ such dispute who

can raise?

‘Bight or w.rong’ all such [judgment] he has

ended.

In wh^t words, then, can you his shortcomings ( )

declaim? 8 (Sn. 843)

(10) The ocean of craving he gives up, and into the

unthinkable he doth pass;

Into the country, with dexterity, endurance doth he

practise ;

Prom craving released, no undue regard ( & SR )
[for any] doth he cherish,

All the worldly poisons he has vanquished, and will
not [again] be born. 9 (Sn. 844 a, c.)

(11) All the world over, he wandered, seeking suffering

( ^ ) to destroy,

From all dispute was the Saint free, not joining

issues with any;

Like the water-lotus, that is pure and devoid ofmud,
And unsullied by particles, thick, of filth and mire;
Quiescent is the Sage, who from lust is all free,
With no attachments for the world or its pleasures
that may be. 10 (Sn. 845.)

( 12 ) No conceived notions he permits to roll in his mind,
He mpves like the Released, and from consciousness

all freed;

AETHAPADA SuTEA ( 9 )

211

842 swt 35 m fsr^sft 1 1 *it ussrfa fk*& *hi i

^ I s| OTf l ^|l

843 *rt HnsRt f% sfaai i gsrrfa m *rt ferefor %?r i
*rf%r wt' f^srn - ^t 3 fa ;rfai i ^ %*T mi qfb&igm hmi

844 3Tt»?j tnm I *n& sf^r* gft i

wrftfk fr*fl a r g^HMl 8 1 *wf ?T 4 ^p*?c5 zdn \\\o\\

845 Stfg i «T ?nf5f gw mg gfttq ?rnft |

H55W3i‘ v«ct 5 snfcr' *rai i srefcr <Tf?r i

g*rt «ferai^ stfrnsft i *fn^ ^ ^ nun

1 2 fao_?nsfa. 3 qo^gfapsnTRt. 4 #0, fto-3.

8 lT'>-'b<j«'ti.

842 =S. I. 2. 10. 20 (I. 12)

842° cl. S. N. 799, 918. S. XXII. 76. 12*\ (III. 849). Thag.
1076".

844=8. XXII. 3, 3=3. 26(111. 9 + 12). quoted from here ia
Chinese Samyuktagama (VI. 4. 6) and in Sarvastivada
Vinaya (Anesaki A. A. 0). 845 °- f see 812.

213

VISVA-BHARATI ANNALS

In none of the three 9 actions merged, doth he move

about.

And the three Kealms of life he gives up, which he
commends to none, 11 (Sn. 846.)

(13) With no perceptions — which he has relinquished —

fetters he has none.

Delivered as he is by wisdom, no delusions doth he

harbour ;

Heresies and perceptions he has curbed, and to the*

rest he never clings,

With all clamour being disgusted, over the three
realms he walks about. 12 (Sn. 847 ; c,d,g,a.)

When the Buddha concluded this Artluipada-sutra, the men-
dicants expressed their joy and approbation.

X

The Tenth Sutra about the Heretics' Quarrel and Fight *
[T.180 c -181 c ; Sh-61 a -62 a ; Su. 62 b 164 a ; B.i.23 b -28 a ]

[1] Thus have I heard. The Buddha was living in the
Bamboo-forest (Venuvana, Pali veluvana), a resort of many
birds, 1 in Rajagrha. He was, being entertained by the King,
great ministers, and people, being offered food, clothing,
lodging, medical and other requisites. At that time, there were
six Brahman [Teachers] that were honoured by all people
[lit. world], namely: Purna Kaiyapa 2 , GoSala, the follower of

9 Three actions of body, tongue and mind.

* For this chapter, see Divy. 143-166 (Xllth story ^ which is a later
amplified version. Also see Avadana^ataka, xiiith chap., Pratiharya-
vadana, (vol. i, pp. 83-87).

1 See note 1 in Chap. VII.

2 These six heretic teachers are very famous in Buddhist literature.
The transliterations of some of these names given here are very strange
and do not agree with those given elsewhere as in Mvy. etc. It is difficult
to learn how the transliteration given here of Vaira^i or Belafthi,
Pakudha or Kakuda can present the required sounds. There is how*
ever, no doubt about the identification of these names.

AETHAPADA SUTBA (9)

213

846 ST gf?RT | e ST awft |

*1 *WTSn sftsft ^ST %B*it 1 8PJJ?sft3t ii^ii

847 3SqTfcnra ST SET^V SIWIT | qssnfqJJTO* SI srfof J?t5T |

Eisq' 9 fqff ^ t* i & f^cfet aft nttii

44IS|faq«l fsT%f l

1 qo-fttfNsI', *T«,

2 JT 0 *WS*TRT* ^OTHTT.

214

VlSVA-BHABATl ANNALS

Maskarin (Pali, Makkhali, Mo-kie-li l$l £)J 3R), Safijaya,

the son of Vairati (Pali, Belatthiputta, Kiu-to-lo-che-tse
4| 9 I ^1 ? ), Ajita Ke6a-kambali, Pakudha or Kakuda
(Iio-wei-sa (f£ fR Katyayana and Nirgranth (Pali Nigantha)
the son of Jnatr family. These six teachers, alone with
others, were discussing in their Assembly-Hall 8 as follows :
“We were formerly entertained and honoured by the King
and people. Why are we abandoned and no longer entertained?
The ascetic Gautama and his disciples, on the contrary, are
worshipped by all. The son of the Sakya family, we deem, is
still very young and not very learned. How can he vanquish
us? Let us have a trial and find who is stronger or weaker. If
Gautama performs one miracle, we shall perform two. If
Gautama performs sixteen, we shall perform thirty-two. We
will have any way double [the number]

[2] Then, all of them went to King Bimbisara’s trusted
counsellors and great ministers, and said : “We shall thank
you very much, if you convey [to His Majesty] the idea of our
proposed miraculous feats.” The great ministers then conveyed
the same to the King- The King grew very angry
to hear this, gave instructions to the ministers and returned
home. All the Brahmans suddenly realised that the Buddha
alone was paid respects. They then went to the King’s palace,
submitting an application giving the details about the miracle.
The King then grew angry with the six Honoured Teachers
and reprimanded them. The King, who already had an insight
into the Truths and had realised in himself the Fruits, could
not have faith in what the hereties would do. The King said
to the ministers “You will, immediately, expell these Brahmans
outside the limits of my country.” The Brahmans were sent
in exile.

3 Kiang-fc’ang ( ) — Discussion-Hall, Assemly-Hall. Pali

has often the term santh&gdra. See note on this word in III, 2 and
later, Chap. XVI, Shu-kia-li [T. 189a-17-18, B. ii. 28a 7]. Divy. 143 has
kutdhalaidld .

AftTHAPADA SUTRA (10)

215

i[3] Then they all went to the country of Sravasti. Haying
finished his teaching in Rajagrha, the Buddha [also] started
on his tour, from place to place, and in due course, came to
Jetavana in Sravasti, with the mendicants. The Brahmans
could not endure the sight of the Buddha getting honour and
hospitality. Then all the Six Teachers met and in all their
dignity went, accompanied by the heretics, to the palace of King
Prasenajit (Pali, Pas§nadi, Po-sse-ni ( HI) an d told him
fully about the miracles. The King acquiesced in their
request. He then rode his chariot and went to the place of
the Buddha. He touched the feet of the Buddha with his head
and face, and sat aside. With his hands folded, he requested
the Buddha: “ 0 Blessed One, let your profound virtues be
displayed in the form of miracles, never heard of, nor seen before.
They will produce faith in the minds [of people] and create
full understanding [in them.] It will silence the babbling
heretics. ” The Buddha said to the King: “After the lapse
of seven 4 days, I shall perform the miracle-” When the King
heard this, he became very glad. He went round the Buddha
three times, and went away.

[4] When that day dawned, they prepared ten times ten-
thousand seats. Purna and the rest also prepared a hundred
thousand seats [for rest]. At that time all the inhabitants of
Sravasti came out, and left the city empty to see the Buddha
perform the miracles. At that time, each of the Brahmans
took a seat. The King got up from his seat and said to
the Buddha: “0 Blessed one, take a seat and exhibit a
miraculous feat.” At that time, Pancika 5 , the Chief of the
Spirits, just came to pay his respects to the Buddha. He
heard that the Brahmans wished to compete with the Buddha,

4 Bee Divy. 160 : “ Itah saptame divase Tathdgato . dvi-pr&tihdr-

yam vidariayi$yati." For the account of this Double Miracle, Bee also
DhpCm, iii, 190-230 (an elaboration of Cullavagga, v. 8) ; Burlingame
iii. 41ff. ; Ja. No. 483, (iv. 263-67); also Mahavastu iii. 116, 410.

5 P’an-she-kuei tsiang kiun okmotc) Pailciko Mah&sendpati
(Divy. 163); also Paficikas-ua Yaksaten&pateh (Divy. 163); also see
Bhaifajya vastu, (p. 24) edited by Dr. N. Dutt, in Gilgit Mss. vol, iii,
part i.

216

VISVA-BHARATI ANNALS

He then caused a shower of hail and storm 6 , drenched their
seats, and further sent down a shower of sand and gravel, which
reached their knees and chests. The Buddha then displayed
small feats of miracles. He caused fire to come out from his
seat and the flames blazed in all the eight directions. Purna
and the rest saw the Buddha's seat in flames. So they were
glad to think that it was their power which could produce it.
The Buddha, having exhibited his magic feat, stopped those
flames. The Brahmans [then] realised that it was not done by
their miraculous power. They were sad and disconsolate.

[5] The Buddha then got up from his Lion's seat. In
the midst [of the crowd], there was one female lay-disciple*
who possessed the magic power- With her hands folded, she
said to the Buddha : “O, Blessed One, You need not be bothered
with the performance of miracles. I may as well compete with
the heretics in displaying the miracles.” “You need not,”
replied the Buddha, “you may take your seat. I myself will
display the miracles.” A poor lay-disciple 7 , only a s r o t si-
pan n a [one who has reached the first stage on the Buddhist
Path] , a lady who had become a iramaneri (a female
novice) called by the name Utpalavarna (of lotus colour) and
Maudgalyayana (Pali Moggallana, Mu-kien-lan, @ H )
went to the Buddha and said : “0 Blessed One, do not take the

bother of performing the miracles ; we would like to compete
[with the Teachers]”. The Buddha said: “No need; you may
go back to your seats. I myself will perform the miracle”.
The Buddha [further] thought : I wish all people attain
merit and happy mode of life (P. ph as u-v ihara, $ HI )
I have compassion for all gods and men. I shall make them
attain Deliverance. Further, when I defeat the Brahman
teachers, the later generations ( ft fit ) of my followers
under training will get wiser and my doctrine flit. Path) will,
in time to come, be firmly established/'

6 Divy. 163: v&tavarqam ..aSwnivar^a^i.

* Cf . DhpCm. iii. 209ff . — Oharanl ndma iddhimantft.

7 C\dlarAr&thapin$iko...m&dise anagdmi-upasake vijjamdne.„(Dhp
Cm iii. 210),

ARTHAPADA SUTRA (10)

217

[6] The Buddha then performed the miracle, flew up
immediately from hie Lion’s seat, went to the eastern
direction of the sky and walked, sat down cross-legged, reclined
to the right side, worked the Fire-device (P. t e j o-k a s i n a
samapattivasena, Dhp.Cm. iii.214) — concentration,
and emanated rays of five colours. All of them produced a
multi-coloured [mass]. From the lower part of his body, he
gave out fire, and from the upper water; from the upper part,
he gave out fire, and from the lower water. Then, im-
mediately, he disappeared, until he appeared again in the
southern direction. Again, he disappeared, until he came up
from the West. Again, he disappeared until he stood up in the
air (lit. sky), in the northern direction. He performed the
miracles thus as said above. He sat in the air. From each
of his shoulders emerged one satopatra* lotus. Out of his
head came a sahasrapatra B lotus. On each lotus there
was a Buddha sitting in meditation. Bright light radiated
in all the ten directions. The gods, moreover, showered,
from the air, flowers on the Buddha. All said “Excellent!”
The Buddha performed the miracle, touching all the ten direc-
tions. Then the Buddha withdrew the miracle and returned to
his Lion’s seat.

[7J At that time, the Brahman [teachers] remained silent.
Disconsolate, they all cast down their heads. Like the bird
kiu A®* ( uluka ?) they lay drowsy. At that time, he

8 For these words which mean *a lotus of hundred petals* and *a
lotus of thousand petals,' see Mvy. 6188, 6190.

* It is not clear what bird is meant here by the character Is

it perhaps an owl? Mvy. 4896 gives another character for uluka? Ordi-
narily, this character means a dove or a pigeon, kapota , and Mvy. 4900
gives this as the second of the two characters given for the same. But
cf. M.i. 834, Nid 149-50 (on Sn. 818) : Yathd vlUko rukkha-sdkhdyam
musikam magayamdno jhdyati pajjhayati nij jhdyati avajjhdyati , yathd
koffhu nadltlre macche magayamdno.. yathd bildro... musikam ..., yatha
gadrabho . . .avaj jhdyati . . .

28

218

VISVA-BHARATI ANNALS

took the iron weapon called Ho-yit ( 5fP M )> flew in the air,
and exhibited terribly flickering flames. This was just to let
the Brahmans see the [miracle]. As soon as it was shown, the
witnesses, being very much afraid, began to shiver. Their
hair (lit. covering of hair) [on the body] stood erect. 0 Each of
them, in turn, hastened away. The Buddha then sent down
a shower of religious teaching on the crowds of people, giving
them talks on charity, conduct, heaven, disadvantages of
passions, their lowness and corruptive nature (lit. painful
nature and lack of solidity 10 .) The Buddha then with his wise
thoughts knew that the minds of the people were firm and not
shaky. He then preached to them the Four Truths. Among
the crowd, there were people who had taken refuge in the
Buddha, in the JD h a r m a, and the Assembly of the Buddhist
mendicants. , or who had paid for a long time homage [to the
Buddha, etc.], or who had accepted the rules of conduct, or who
had just entered the Stream (keu-kiang ), or those who

were often 11 to return to this world, or those who never re-
turned to this world.

[8] At that time, there were people who had this thought
and doubt as to why one has to abandon family for [the attain-
ment of] the Path. Further, there were quarrels and disputes.
The Buddha then knew that the people had doubts. Then he
created a double of himself, well-set in front of him, having
thirty-two signs of a great man and wearing religious garb-
The disciples also are able to create doubles. [But] "when the
doubles created by them spoke, the disciples also s'coke. When,
[however], the Buddha spoke, the doubles created by them
remained silent, and when this double spoke, the Buddha

t Is this used for aiani or vajra P
9 See above Chapter I, para 5, Note* on p, 140.

10 See above Chapter I, para 4, note 5.

11 Fin (*n, often. This is not in keeping with Pali sakaddgdml
(S. sakrdagami), which means 4 one who comes only once,’ while the
Chinese expression here means 4 one who comes often* (asakrtddgdml)*
How can this discrepancy be explained P

ARTHAPADA SUTRA (10)

219

remained silent. 13 Why was it sop Because right understanding
straightly leads on to right thoughts.

[9] Then the created double put his right knee on the
earth, folded his hands before the Buddha and in gathad
put questions to Him, [which were answered by the
Buddha] : —

(1) “Quarrels and disputes — from where do they arise,
Along with grief and lamentation and mutual

jealousy as well?

12 See Divy. 166— “Yam khala srdvako nirmitam abhinirmimlte,
yadi Srdvako bhd$ate abhinirmlto * pi bhdqate, Srdvake tusnibhute nirmito ’
pi bhavati. The Chinese translation exchanges irdvaka and

abhinirmita and it is equivalent to *yadi abhinirmito bhdsate , Srdvako*
pi Iterate. Further Divy. 166 has

Ekasya bhdqamdnasya bhdsante sarvamrmitah
Ekasya tuqnlmbhutasya sarve i bhavanii te.

This verse has been quoted in Sphutarth&-Abhidharmakogavyakhyi., p. 27
(Bib. Buddhica, on Karika 10). Also see Samanta-p&sadika, iii, 579,

220

VISVA-BHARATI ANNALS

False words and words of slander that are mutually

exchanged —

From what source do they arise, I beg of the Buddha
to say.” (Sn. 862, ab; c,d, S.D.)

(2) “When there are things beloved there arise quarrels

and fights,

Griefs and lamentations as well as jealousies that are

mutual,

Words of slander that are exchanged and words that

are false.

[So] from mutual slander do originate quarrels and

disputes.” (Sn. 863.)

^3) “Things beloved — what are they due to?

So also greeds that in the world strut about?

By the stopping of what [things], will expectations

be no more,*

So that, to the worldly life, there will be no more

return P” (Sn. 864.)

(4) “These dear ones exist because of passionate longing,

Favouring the springing up of suffering in this world,

The perfection* of expectations doth arise from them,

And hence are returns to the lives here-after.”

(Sn. 865.)

(5) “Pursuit of worldly longings — wherein does it rise?

From what do you get the discrimination of good

from evil?

* At both these places is used and so the exact meaning, it is
difficult to get. In the first case, along with the character pu /fC that
follows, we have taken it to mean 'not existing.’ In the second case,
we take the word in the sense of bhava , which is often explained as
samiddhi , perfection, which is the same as Pali niffha. This word
niffka has also the double sense of 'conclusion or end’ and 'perfection.’
The Chinese in both the places seems to take the reading as ‘dsdya
niff ha ca huto niddndf’, explaining it in one place as ‘end’ and at another
place as 'perfection,’ which appears to be inconsistent*

ARTHAPADA SUTRA (10)

221

Chin. X = Pali XI

( )

862 5 ^ tfgar? f%^I l * I

mwftnra i ^ott * i wn 3% wfe HlH

863 fan qgm 1 ^tei firw i *rg uwt sr 1

Hm i fi mwn gg fenirr g i »T53ft«ig*rT qrasgi few i
femganftg g fr^unfH mu

864 fan g i $ ^Tsfq oforr £ra<P<i aft i

SffTOT * %T 51 I ^ qVUCWW SR3*I grf*S Iftll

865 g*(lftgwn(fr faf l fi I ^ ofhlT fwPd 5Sft |

31TOT 5T %I 5T Edtfi^R I I ^ SHOT gtf*?r H«l'

•=3pfa^ 1®. (Anesaki, A. A, 0). It will be noticed tbat from
here the serial number of Chapters in Chinese translation is
different from that in Pali.

222

VISVA-BHARATI ANNALS

What is it that exists from which we have appearance
and disappearance ( >£ ^ )P
How is one restrained by the rules that the Ascetic
has proclaimed ? ” (Sn. 866.)

(6) “Whatever is pleasant 13 or unpleasant in this

world —

Because of this there arises the pursuit of longings.
Seeing how things in the world flovfrish and decay,
The man of the world begins to have his discrimina-
tions all.

(Sn. 867.)

(7; [Falsehood] that is produced from fraud, and

questioning mind —

These their appearance make, when this pair [of the
pleasant and unpleasant] exists;

The questioner may learn ( ) of Wisdom’s Path,

Wishing to understand the Law by the Enlightened

One taught. (Sn. 868.)

(8) “The pleasant and unpleasant — from what do they

arise P

How will they disappear, of their supporters being

bereaved ?

Their appearance and disappearance, which are the

highest matter ( — |£), —

I beg of you to make me understand their fountain-

source.” (Sn. 869.)

(9) “The pleasant and the unpleasant are to contacts due;

Away, they pass and vanish, if contact does not exist.
Their appearance and disappearance [ ] are a

matter due to this;

Understand thus the Sage, who their appearance and
disappearance did explain.” (Sn. 870.)

13 All the texts read but we think it to be a mistake for

which would igive a sense agreeing with Pali sdfom, pleasant.
The same emendation is necessary in the following stanzas : 8a, 11b.

ARTHAPADA SUTRA ( 10 )

223

866 3 gte r fcs f i fafiRWi msfa qfai 1

itmsst' * * 1 ^ sTsfa «mn 11H11

867 $nar wra’fa 55t% 1 aqg i fNaw qitfo s# 1

%qr fin*? ^ 1 3 Hrj n^ii

868 ^ ^ l «wn 5^ I

«K«fa*it H» qfq q w 1 sirt wot* tot iivsii

869 srrer aiw* * 1 faft** 3 m*fr * *raf*s ^ 1

«* wfa * 3 *^ 1 <jRf ^ qaf? **tf*?Ff 1K11

670 ^ TT dTO Tcf | <T*$ 3TW^ * VR^cT ^ \

finra «* wfa q fr dwv j 1 q^f ^ qsfir ^ftf^r ^ R 11^11

1 fto-'EW' (*W[l«fc

866°=868 , =Mvu. III. 214. 3. ^vff JjqRT^’WT * I

224

VISVA-BHARATI ANNALS

(10) “The contacts in the world — what are they due to?
The graspings of worldly objects — how do they arise P
From what we may expect ‘my-ness’ to be discounted

( * WOP

From what is it that there are graspings of the
objects of the world?” (Sn. 871.)

(11) “Because of Name and Form do the contacts arise.
Because of the pleasant, do the [wordly] objects take

rise;

Leaving ignorance behind, is deliverance (from ‘my-

ness’) gained,

When [worldly] objects exist, do the contacts assail.”

(Sn. 872, S.D.)

(12) “By the attainment of what does the good form

( -fe ) cease P

What is the source of all lovable things?

The mind attached — how does it completely cease?
Truly, methinks, to me, you [fain] would tell.”

(§n. 873, except b).

(13) “Neither conscious. 14 nor with consciousness of the

formless ( 'f* & iHfl )
Neither unconscious, nor with consciousness inactive 15

(*«*);

Cutting off all consciousness, detached doth one get,
For, in consciousness lies the root of all that is

travail.” (Sn. 874; S.D.)

(14) “Whatever I have asked, all that ye have explained ;
Further, I question and answer do I crave.

14 This verse is quoted in the Abbidharma-Mahavibbaija, with the
introductory remark: ‘As it is said in Arthavarga.’ See M. Anesaki
‘Katam Karaniyam," pp. 288*304; also Le Museon, vol. vii. (1906).

15 Here, in the Chinese translation, the terms visaAfiasafifll and
vibhataBwMll in Sn. 874a and b have got exchanged, the latter being
used in a and the former in b.

ABTHAPADA SUTEA (10)

225

871 *! I qftWTST $sft <ngtlt |

ftfer* wa# SI wurafai i fisfoi* fagt sr^ rfsg q ^ y utoti

872 swf <q stf gr q&M I rsgl^W# qftw i gtfo I

*siss5if 9 sfsmqnrf^ii 3^TT^n um

873 qtf «^dHI fwrtfa I 5^f qrsft *R# fqfft fd I

it s»ffc *wrr flratfa i anfwnn 8 *f?i ft wit aij i«^i

874 si qs s fflgsft sy I sftsfa srosqt 5i fqvrcrcret I

W* fwtfa | wmftjMI ffc qqs^Ifl 11**11

1 5ITSf<T. 2-2 *To } fto. fr^rJ|S*R3TT. 3 JTo^tTfJr^nj,

*=^4q^ 11.

872* of. D. XV. 20.

874 also in the Maha Vibhaga (Anesaki A. A. O).

874" cf. M. 18th Sutta. qwnqwtftnn «rfa fsR E FTSsrfn qwnqwflfa
sr 3W ftsrfa, fanrcssrfwn 'N^s^ST-trg^w-qssrfTf
q*«i ' fo w ftfa 5H^?f ftarftr t 875‘ of. J. 546 1 * * 4 \

29

226

VISVA-BHARATI ANNALS

Treating all [wordly things] as nothing but saliva
* w >, and reaching the acme of success,

Is he firmly settled or not as a Victorious Saint P”

(Sn. 875 S.D.)

( 15 ) “Rightly set is he ! wrong how can he beP

Hallowed doth he become, and Wisdom’s Fruit doth

he gain.

Practising the trance in the midst of the grove,

The Saint doth declare, as best, [the Nirvana]
with substratum none (Sn. 876.)

(16) With knowledge like this and in concentration steeped,
From rites and rituals, is the saint already detached;
With querries that he makes, through the world doth

he wade,

All worldly lives he cuts off and remains with his body
(immaculate).’’ (Sn. 877, d diff.)

The Buddha concluded this Arthapada Sutra and the mendi-
cants expressed joy and approbation.

Thus ends the First Fascicule of the
Arthapada Sutra
spoken by the Buddha. '

16 The meaning of this character is spit or saliva. So we have
construed the sentence as above. This idea is common in Buddhist
books Pali khela , San. Kheta

Cf. “S e y y a t h d* pi , Brdhmana . balavd puriso jivhagge khela -
pirtijlam samyuhitvd appakasireneva vameyya , evameva kho t Brdhmana ,
khelapin^Upamai^i jlvitam manussdmm parittam lahukam bahudukkham
bahu y pdydsam. Mantdya boddhabbam, kattabbam kusalam , caritabbarp,
brahmacariyam „ natthi jdtassa amaranam (A. iv. 137) ; also "Seyyathd
pi, Ananda, balavd puriso... vameyya,,. (M. iii. 300).

Also Av. ii. 113 Khetavadutsrjya; Siksa. 193 Prahdya rdjyam yatha
Jchefapintfam.

ARTHAPADA SUTRA (10)

227

875 4 f qftr wft 1 ft | ^sq* f 5^3TO afaf *fa I

« wwra« f ft i nwim gfat’ v* qftwift i

3*13 qsq' fa *j*fer n *tt|i

876 I^nwifsfa 3*fer i g%‘ *q qfigg!% |

iter 3%% wrt sr*for i flgtrfa&l $sra! 3*rci h^ii

877 ^ qcsrr sqfaferarfa i q^r g^ 3 fa^fa fajfeft i

qsnfagRtsi i qsrroww q ^fafa qrtt’fa ii^h

yggfa^n^q' f^ct l

1 *T°-qft*rfa.

2 *r®-gf«r.

875 a cf. 478*, 876 b .

878° cf. J. 527* rd .

879* =883* =904*,

Printed by ]• C* Sarkhel, at the Calcutta Oriental Press Ltd., 9, Panchanan
Chose Lane, Calcutta,